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ORACLE OF RECULL

Or, Philosophy Vindicated.

"FAITH'S EMPIRE IS THE WORLD; ITS MONARCH, GOD; ITS MINISTERS, THE PRIESTS; ITS SLAVES, THE PEOPLE."

EDITED BY THOMAS PATERSON.

No. 44.]

Originally Edited by CHARLES SOUTHWELL, sentenced, on January 15, 1842,
to Twelve Months' Imprisonment in Bristol Gaol, and to pay a fine of £100,
for Blasphemy contained in No. 4.
Second Editor, G. J. HOLYOAKE, sentenced, on August 15, 1812, to Six Months'
Imprisonment in Gloucester Gaol, for Blasphemy, at Cheltenham.

[PRICE ID.

fair specimen of the discouraging philosophy
of its pages. If it be urged in objection to
this principle of the mystic that philosophers
have never yet revealed to us what god is, it
will be styled either a noa-essential or a cy-

COLLOQUIES ON RELIGION AND
RELIGIOUS EDUCATION.
FEW works have tended more to produce that
line of Socialist policy often deprecated in the
pages of the Oracle than those of the author
"Hampden in the Nineteenth Century.' "nical dogmatism; but until either philosophy
The "Colloquies on Religion and Religious
Education," a sequel to the preceding work,
is pre-eminently distinguished for its concilia-
tory tone. But it is matter of serious doubt
whether the opposing claims of morality and
religion are capable of reconciliation, con-
sistently with that justness of thought which
should characterise reformers. The follow-
ing remarks, written at the request of a young
friend, upon the latter work, may, perhaps,
be acceptable to the readers of the Oracle.

The perusal of the "Colloquies on Religion and Religious Education" has afforded me less pleasure than attended the examination of some former productions of the same elegant author. Of the object of the work, benevolence could scarcely speak too highly, and the most acetose misanthropy would fail to find matter for murmuring. But with regard to the principles on which the author recommends his projects, I entertain a mean opinion. I question not his sincerity, but doubt the solidity of his reasoning. To me it is matter of regret that the important superstructure of human advancement should everlastingly be rested on the dreamy foundations of theology. The elevated morality of the sentiments advocated is marred by an unhappy union with sublime nonsense. It would seem that the refinements of intellect, like those of civilisation, terminate only in effeminacy. Before my eyes the brilliancy of natural and philosophic truth grows dim and obscure seen through the hazy medium of religion. It may be that my convictions will evaporate with the inexperience of youth, and that I shall find that those substantial realities which form the bases of all true morality-unless tacked to airy nothings-will make themselves wings and fly away.

In the early part of the book a personage, with the not inapplicable title of the German Mystic, contends for a "union with god as the only condition on which a man can aid kimself or his fellow-creatures." This is a

or fanaticism does agree as to what god is,
and also points out very plainly the means
of union with him (her, or it), I know not
when the world will be benefitted, if the mys-
tic's condition of its improvement is as abso-
lute as it is made by the author.

But supposing finite capacities at last en-
abled to understand the infinite-to compre-
hend the incomprehensible, and a few other
such trifling difficulties overcome, of what
conceivable value to morality will be this all-
necessary "union with god?" There is no
dead villain who subsisted on the coin ex-
tracted from the pockets of helpless poverty,
nor any living knave who exists by, the du
pery of his fellow-men but has and can boast
a "union with god," without any mortal being
able to disprove the truth of the connection.

The next fundamental principle advanced
(p. 30) is infinitely more dangerous than the
one just cited is discouraging.
We are
gravely told "that all great virtues are of
celestial origin, and can never be found by
penetrating the arena of nature;" which is
equivalent to saying, they can never be found
at all, and makes morality depend upon those
polluted sources whence Christians have
drawn that sickly thing-modern virtue. If
we really can have no virtues but those de-
scended from the gods, emulation of good-
the best principle of human nature-is nip-
ped in the bud, and men having as yet been
indebted to the gods for nothing save vices,
moral greatness becomes a chimera. "The
evangelical party (mentioned p. 54) decry
the pursuit of natural philosophy because men
are born for eternity, where all mysteries will
be revealed to them;" and from their premi-
ses it must be owned they reason logically.
The only difference between them and the
author of the "Colloquies" is, that he has
higher and nobler aspirations. His error ap-
pears to consist in this, he reasons from the
premises of these imbeciles, and expects as
results Roman nobleness, Spartan greatness,

and Greeian intelligence, while the true consequences seem more likely to be, that meanness, knavery, and stupidity which have hitherto formed the grand ingredients of the Christian character.

Unfortunately there are persons whose support seems unattainable without pandering to their prejudices. To this class, which I think and hope is not large, the work may be attractive. But as far as my intercourse with such has gone, I have found that when liberal sentiments are addressed to them by a person of orthodox reputation, his labours are regarded as tending to unbelief, and are either coolly examined or carefully shunned. Also, if the philosopher bedizens his enlarged views in the fashionable garb of piety, the performance is described as infidelity in disguise; its well-meant professions are looked upon as insidious advances-truth is neglected from its close propinquity with suspected hypocrisy, and very often secret contempt is the only reward of philanthropy's delicate but mistaken pains.

Should it appear that any material element proper to be taken into account, has escaped my notice, I am willing again to consider my opinions, if desired. Less frankness than I have employed in my remarks, might be more complimentary, but certainly not so useful to the philosopher, who from the chaff of opposing convictions winnows the golden grain of truth. It is with regret I have found my self compelled to speak as I have of the work of a gentleman whose benevolence I have often extolled, whose splendid talents I have always admired, and whose motives I highly appreciate.

Since writing the preceding observations I have been told that they manifest the same intolerance towards the author of the book commented upon, as is shown by Christians towards myself. If it is meant by the intolerance charged upon me, that I have as cordial an antipathy to the policy, or manner, in which his opinions are put forth as Christians entertain toward my sentiments-it is perfectly true, I am intolerant. But if it is also implied that, like Christians, I would seek any other mode of combatting the author's opinions than that of expressing my own-it is false. Such intolerance I have never employed. G. J. H.

GODLIES AND UNGODLIES. So the goddist bigots are wincing. The mild followers of the lowly Jesus are casting about for fresh snares. The ignorant believers in the preposterous tales of the dirty Jew fanatics, Peter and Paul, and "the rest of the gang," are waxing wrath. Blessed are the poor in spirit, say these canting impostors, fit echoes of the Nazarene, the chief anter; blessed are the poor in spirit, say

they, and out they rush at the heels of the "blue devils," to seize, handcuff, and immure those who deny their black devils and the chief of the devils the Jehovah devil. These wonderfully pious and holy, peace loving and forbearing Christian men are in a strange fix, they know not what to be at. The lash seems to have told so well, the atheistical knout has been so well applied, and so fitly administered that they are roaring, cursing, sweating, and making most hideous grimaces. They posi tively jump about the Oracle office like parched peas. It is the most comical thing in the world to see their gaping and staring, and stealing sly glances, and sending or sliding in to buy an Oracle, and then bolting as if the devil had them, hardly waiting for change. Then comes a wondeful ente fellow, edging up towards the terrible shop at an an gle of ninety, and drawing a tablet from his poke notes down some "devil-worded" p ragraph and stealthily makes off after the accomplishment of the unheard of enterprise. The Tory press are beginning to take the alarm, the fun now "waxes fast and furious," And yet our friends don't all see the gist of the thing. One says M.Q.R.'s "article in 42 is not the thing. It is not to the point. It rakes up dirt in heaps in our path in suf ficient quantities to make it noisome-but it wants utility. I do not see its aim." Well, one would expect a critic acute enough to see so far would have seen a little further. He sees no utility in this theological scavengering. It is nothing in his estimation to rake the filthy and stagnant pools of Jewish and Christian mythology, to expose in the face of public wonder and disgust the existence of the noisome and pestilential cloace, and by a thorough clearance to freshen and purify the mental and moral atmosphere. Why Dr. Southwood Smith, the author of the admirable "Philosophy of Health," says in his "Sanatory Report," that the least nidus of malaria being left in a spot, more or less infects and pollutes the whole neighbourhood. Is mental malaria to be set at nought? Is not the work of its removal a useful and honourable one? But we give offence. Who ever heard of a good thing being done without giving offence. Remove their blockish, gorged, and bloated gods, and general yelling and consternation takes place among the Christian crew. Great is Diana of the Ephesians! Great is the god of the Jews and the Christians! In his early or Jehovahgod time, blood and blazes were his principal recreations. Throat-cuttings and burnt of ferings being every day pastimes. Stagnation, corruption, and “dirt in heaps "must be left, forsooth, for the mythological mudlarks! In his later, or Christ-god and ghost-god time, still blood and blazes under other forms. Suicide, filicide, and homicide-self-slaughter, son-slaughter, and man-slaughter-yet not

three slaughters but one slaughter. Hell's blazes too, in all their ingenious varieties of cookery. Sure the dirt heaps and filth and rubbish must rot, lest the delicate nostrils of the worshippers of the blood sniffing devil-deities should be unpleasantly titillated. I remain of a different opinion, and thinking as I do will continue to ply the Oracular broom to the sewers of goddism, and loosen the flood-gates of Reason upon the augean stable of Christianity. They are offended are they? They don't like offence, eh? They don't mind giving it, though, notwithstanding their Christian cant of turning their innocent chops for another slap, and inconsistent rejection of the old Jew rule of an eye for an eye and a tooth for a tooth. But it is very well known that the "turn the other cheek" precept is only bible fudge. The hypocritical humbugs, with charity in their mouths, and malignity in their hearts are crouching with tiger-like caution and ferocity to pounce on the heterodox they mark out as victims. But every victim shall be like another of the mythological fables, and shall be the striking off of one hydra head to be replaced by another; it shall be like the sowing of the dragon's teeth when forth shall stand armed men. Not offend them -forsooth! Then let them keep their hands off. They may growl and glare like caged hyenas, and while caged no matter. But they must keep their claws in or they will be belaboured in Van Hamburg style. Not offend them, indeed! They must first cease to persecute. Are they to immolate our friends and brothers ? And shall we remain quiescent? They have thought to spike our atheistical cannon. They have tried to pick off our generals, verily the free voluntary bands of Infidels are not led hoodwinked like the Christian slaves. Their leaders slain, they flee in disorder and confusion. We are not composed of blindly obedient human automata, but of thinking and reasoning men, capable of acting each on his own account.

We can follow cheerfully and lead with alacrity. The Atheist, unlike the Christian whose christianity has been sucked in, or whipped in, or frightened into him, has arrived at his conclusions through the reasoning process. The Atheist, neither tricked by priests, bribed by god almighties, or frightened by devils, is firm, steady, and relf-relying in the midst of disasters in which the worshippers will Ay to abject prostration. The religionist, inconsistent and outrageous, even in his self-sacrifices, rushes into the extreme of self-inflicted torture, deluding himself into a hope of a future recompense. The religious frenzy renders its votaries abject, worthless, injurious or absurd. The Atheist, from habits of reflection, and analysis and comparison, increases his information, enlarges his mind, and strengthens his judgment.

The finer qualities of human nature which characterise the individual and adorn the man are distorted and perverted by the curse of religion. The Atheist might be an enthusiast, the Christian would be a zealot, the former would be energetic, the latter furious; the former obstinate, the latter firm; the former urbane yet_resolute, the latter a tyrant or a slave. The mind-debasing influence of blind faith, bloody sacrifices, passionate gods, and hell fire is seen by the alternation of furious rancour and prostration of spirit which sways the true Christian. Those who are true to humanity are false to christianity.

Let not, say some of the Christians, let not these persecutors, these infuriates, these drivellers be included in our ranks. They are not of us.

Assuredly not of the Freethinkers. The true, Of whom are they then? right, and proper Christian may not be identical in sentiments, sympathies and passions with the less benighted and debased goddites. But what does this show other than that the latter are losing their goddism and acquiring civilisation. They are being influenced by the spirit of the age, which as it becomes less religious, becomes more

tolerant.

M. Q. R.

THEORY OF REGULAR GRADATION.
XXV.

Birds (aves) continued.

A GREATER degree of uniformity pervades the mus cular system of this than any other of the vertebrated classes, yet it will be found to present many peculiarities. From the rarity of the element they inhabit, as well as from their rapid and long-continued movements through it, their muscles acquire a considerable degree of vital energy, and are red, vascular, dense, and irritable in the high-flying and rapacious tribes, although pale, soft, and feeble in those of heavier and slower habits. The muscles of the lower extremity are remarkable for their long, slender tendons, and especially for the beauty and perfection of the mechanism by which they support the bird when asleep on roost, without any muscular action. This is accomplished by the gracilis (the muscle which extends the leg), which arising from the pubis (a bone situated at the upper and fore part of the pelvis) descends along the inside of the thigh, and ends in a strong tendon, which passes in front of the knee-joint, and subsequently over the projecthe outer origin of the flexor digitorum perforatus tion of the heel to terminate by attaching itself to (the muscle which bends the second and then the first phalanx of the finger). From this disposition it results, that the more the joints are bent, the firmer the twig on which the bird rests is grasped, and the more secure it is. Every one is familiar with the fact of birds generally sleeping on one leg, this is for the purpose of throwing the whole weight of their body on it, and so grasping the firmer, and in order to increase the effect by adding to the weight of the body, some birds are in the habit of never going to

valve. The cochlea (one of the windings of the la byrinth of the ear), though more developed than in reptiles, has not yet reached perfection, and the other parts of the internal ear present no remarkable peculiarities different from the inferior grades of the next class.

It is generally supposed birds of prey are gifted with an acute sense of smell, but the experiments of Mr. Audubon go to prove the reverse opinion; and according to the researches of Scarpa, the following is the order in which it is enjoyed, beginning with those in which it is most acute: grallatores, natatores, raptores, scansores, insessores, rasores.

The organs of touch in birds are in the bills, the cire in the falconidæ, the wattles of the cock, and the caruncles of the turkey. This sense is very limited in birds, which is in some degree compensated for by the free distribution of the fifth pair of nerves to their horny bills, especially those of the aquatic species, which procure their aliment from mud. the digestive and respiratory organs must be deferred Some interesting particulars in connection with till next week.

roost without grasping a stone, or some ponderous body in the other foot. Flight, which is the most characteristic mode of progression in birds, is effected by the animal springing into the air; or, where the legs are so short, and the wings so long that it cannot jump high enough to gain the requisite space for the expansion of the wing, it throws itself from some elevated point. The humerus is next raised, and the fore-arm extended, a considerable extent of surface thereby gained; the entire member being then forcibly depressed, the resistance which it receives from the air, effects the elevation of the bird; velocity of flight depends upon the rapidity with which these strokes succeed each other. The eiderduck is supposed to fly 90 miles an hour, the hawk 150, and every one has heard of the falcon belonging to Henry IV. king of France, flying in one day from Fontainbleau to Malta, a distance of 1350 miles. The brain and spinal chord are in this class developed with more uniformity and perfection than in the cold-blooded reptilia, and bear a proportionate correspondence with the perfection of muscular energy which they possess. In a pigeon weighing 3360 grains without the feathers, the brain weighed THE FREE INQUIRER'S WHY AND 37, and the spinal chord 11 grains 48. The brain of the bird differs from that of the reptile in the greater size of the cerebrum (situated in the upper part of the cranium, which it completely fills), and the more complex structure of the cerebellum (situated in the back and under part of the cranium); it differs from the brain of a mammal in the smaller size of the cerebellum, and the rudimentary state of the fornix. The fornix is a continuation of the corpus callosum, a white substance so called from its being a little firmer than the rest of the brain; the fornix in man forms a sort of hollow ceiling, with four pillars, called cornua, from their winding direction. The brain also differs from the brain of every other vertebrate class in the inferior position of the optic lobes. The membranes investing the brain differ but little from those of the mammalia. The

nerves present but few striking peculiarities, being distributed nearly as they are in man.

The peculiarities presented by the organs of vision coincide with the vigonr of their respiratory, circulatory, and locomotive systems. In all the other vertebrate classes we meet with instances where the eyes, if not absent, are at least rudimentary, but in this class they are remarkable not only for their uniform existence but for their great size and perfect development. From the convexity of the anterior segment of the eyes, and their lateral location, birds command an extensive sphere of vision, and in many of the high-flying rapacious kind, the organ is prolonged in front into a tubular form, but in aquatic

birds the anterior half is more flattened.

BECAUSE.

WRITTEN BY CHARLES SOUTHWELL.

VI.

Why are the terms nature and art so variously interpreted and ill-understood?

Because of the corruption of language and the loose vagaried indefinite manner in which it is used by public and private teach

ers.

All

Words have sometimes so many mean. ings attached to them, that the mind is wearied in searching for the true one. things, as before observed, are parts of the great whole or universe, sometimes called

nature; what are called the works of art are not distinct from nature, but merely one of its offshoots, in the same manner that the branches of a tree are as much parts of a tree as the root. The hatchet which is used to fell the oak is just as much a part of nature as the oak itself, and if nature maket the tool, nature makes the man; but theu is is useful to use the word nature in a more limited sense, and to call all those things or effects natural which owe nothing to the labour and ingenuity of man, and therefore we say that the untrodden forest is the work of nature, while the cultivated garden, being the handy work of man, is artificial; in like manner the stormy and ever restless ocean peaceful lake, hollowed by the hands of man, is a stupendous natural object, whereas the Bacon, is dominion over natural bodies, is artificial. The utility of the arts, says

The organ of hearing resembles that of the crocodile there is no cartilagenous external ear, and but a rudimentary concha (a large cavity), which, however, is compensated for, especially in rapacious birds, by a peculiar arrangement of feath rs about the exter-remedies, machines, and numberless other nal meatus (from meo, to pass, a large canal leading inward and forwards to the organ of hearing), which in general they can erect at will so as to catch distant sounds, and by that means either flee from danger, or pursue their prey through dark and gloomy places. The external ear of owls is furnished with a crescentic fold of integument in the form of a

364

particulars, though the schools, contented with what spontaneously offers, and swollen with their own discourses, neglect and in a manner despise both things and works. This is further treated of by that illustrious man in his "Novum Organum," when he strongly in culcates that knowledge and power are reci

procal, so that to improve in knowledge is to improve in the arts by obtaining the power to command nature, and thus produce new works and effects.

CHRISTIANITY AGAINST ATHEISM.

II.

CONCEIT is a malady of humanity, of which B. Lear are conceited about atheism. The former some people die. Charles Southwell and Joseph claiming to be the first man who has openly avowed atheism, and the latter discipleship in this antagonistic scheme of human salvation. If the distinction of being first-fool were desirable, I would contest the priority with Southwell; but I yield it to him with all its honours.

Atheism in relation to superstition is comparatively respectable; but atheism in relation to science is folly. I always guarded my language with this exception: saying, "there is no such a god in existence as any superstitious man preaches."

As I read the bible, its god cannot be wisely renounced; for instance (Matthew xxviii. 19), "Go ye, therefore, and teach all nations, baptising them in the name of the father, and of the son, and of the holy-ghost."

In the name of the father, I define the teaching to be of all known physical science, or science of nature, non-mental, undesigning, the great first cause, as eternal necessity.

In the name of the son, I define the teaching to be of moral science, of the uses of letters and figures, of art of every kind, of the principles of the human mind or spiritual world, the world of liberty and

human salvation.

In the name of the holy-ghost, the spirit of love and truth, I define the teaching to be of the culture of the best human affections, of love of god and neighbour, the comforter, blasphemy against which is outrage on all that is good.

In all Bacon's works he has proceeded upon this foundation; that it is possible and practicable for art to obtain the victory over nature, and swears at those who break into extravagant praises of human nature and the arts in vogue, lay themselves out in admiring the things they already possess, and will needs have the sciences cultivated among them to be absolutely perfect and complete; men who imagine themselves already got to the top of things, and there rest without further inquiry; he shrewdly adds that a fond opinion that they have already acquired enough, is a principal reason why they have acquired so little. Nor is he more merciful to those weak and fearful individuals who, contented with their present scraps of knowledge, are greatly alarmed lest in getting more they should be taking the reins of government out of the hands of nature and putting them into the hands of men, as though anything could be lastingly injurious to human beings save the monster ignorance and its first-born error, which, like the many headed giants of fabulous history, wage everlasting war against Jupiter or right reason; the strength of which latter is commensurate with and inseparable from knowledge. Art, like nature, has two meanings attached to it, one, the most usual, implies a tact or dexteterity in applying such knowledge of a subject as is floating, so to speak, upon the sur-jection to this reading. Their conceits are neither face or outside of things, and is to be obtained argument nor evidence. It is but to do ourselves and by our own practice, or by observing the the bible justice to read it as it was written, in the practices of others, as in the manufacture of style of all the written documents of its day, as stuffs, gunpowder, paper, and other articles, theology, science of god, or mythology, science of fuble, as mystery or allegory. which all may learn to do with more or less of difficulty; the other, and as generally considered, the higher meaning, includes a thorough knowledge of the nature of things, and how that nature may be modified or shaped to the end proposed, as to know the properties of colours and the effects of light and shade is one thing, but to execute a painting is another, many good critics are bad actors, and nothing if not critical, while the finest judges of works of art are notorionsly deficient as artists, conception being one thing, and the realisation of that conception another, so that, as observed by a modern writer, no man can succeed in the higher branches of art without a thorough knowledge of the nature of things, as well as the principles of that particular branch to which his studies are peculiarly directed. And the skill of the great artist is best shown in first selecting from nature the things which are essential to his purpose, and moulding them into that form which is best calculated to produce the intended effects.

Let Charles Southwell or J. B. Lear raise an ob

The Hebrew language has no neuter gender, con

sequently all its principles were necessarily stated under personification as male or female.

The Hebrew language was also originally a language of consonants without vowels. As such, it could have been no other than the language of science and not of superstition; for the meaning of each word could only be deduced from the thing to which it referred. The filling up of the Hebrew language with vowels has been the foul work of a superstitious church in the fifteenth century of our present era, and is therefore no criterion of the original language of the bible.

Mr. Mackintosh's theory of god is not respectable; for it is image-making or idealism, without definition or reference to things; it is, to use a vulgar word— If superstitious, contemptible; if not, humbug.. hypocritical. There is no science in it.

Atheism can only stand its ground as opposed to superstition. It is a degree of science, specially ap plied, but not omniscience, not palatable to the wise man, as a word of catholic application.

RICHARD CARLILE,

Enfield Highway, Oct. 5, 1842.

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