Brann the Iconoclast Volume 1 Part 16

EVIDENCES OF MAN'S IMMORTALITY.

Unless you accept the testimony of the Bible as conclusive, what evidence have you of G.o.d's existence and man's immortality?--GLADSTONE.

The same evidence that we would have of the existence of the ocean were one drop of water withdrawn, of the life of a forest, were a single leaf to fall. The Bible did not create man's belief in G.o.d's existence and his own immortality, but of this belief, old as Zoroaster, antedating Babylon, was the Bible born. It is simply an outward evidence of man's inward grace. I do accept the testimony of the Bible, but only as one of a cloud of witnesses. In questions of such grave import, we cannot have too much evidence; hence it is strange indeed that anyone should make the Bible the sole foundation of his faith, should take his stand upon an infinitesimal portion of what the world knew in ages past.

The Bible is but one of many sacred books in which man has borne witness that he is the favored creature of an Almighty Being, but one voice in a mult.i.tude singing hosannas to the Most High, a single note in the mighty diapason of the universe.

A hundred men are s.h.i.+pwrecked upon an island in the Arctic Ocean. By day and night they dream of absent friends, of mother, wife and child, the pleasant meadows or the sunny hills of their distant homes. Hourly they scan the horizon with eager eyes. Daily they ask each other, "Is there hope?" All former animosities are forgotten, for they are brothers in misfortune. One declares that the island lies in the pathway of a regular line of steamers, and that they must soon be rescued. This view is approved by many, and their hearts beat high with hope. Their sufferings are borne with cheerfulness, their hards.h.i.+ps appear trivial, for their probation is soon to pa.s.s and they will be at home. Another avers that they are too far north to be reached by the ocean liners, but that a whaler will soon be due in that vicinity, and all will be well.

This view is approved by some, and thus there are two parties confidently expecting succor, but from different sources. A third studies the map, notes the advanced season, inspects the food supply and shakes his head.

"We shall be lost," he says; "desire has misled your judgment; you do but dream." Do the two parties that entertain hope strive, each to disprove the theory of the other, and unite in persecuting the dissenter? No; they reason together, each anxious to ascertain the truth, knowing that it will profit him nothing to believe a lie.

Suddenly a cry is heard, "A sail!" Do those who put their trust in the whaler turn their backs to the sea and say, "Oh, H--l! that's only one of those regular steams.h.i.+p heretics! no rag of canvas will he discover!" Do those who were dest.i.tute of hope decline to look? No; all rush to the sh.o.r.e, and strain their eyes to penetrate the mist, little caring whether it be whaler or steamer, so they do but see a s.h.i.+p.

When one makes out the vessel, he is not content until the eyes of others confirm his vision, and all look, not with the jealous hope that he may be wrong, but with an earnest prayer that he may be right. That island is this little earth, its s.h.i.+pwrecked mariners all sons of men; yet how different we set about determining whether, from out the everlasting sea that encircles us, there comes indeed a s.h.i.+p of Zion to succor and to save!

What one man believes or disbelieves is a matter of little moment; for belief will not put G.o.ds on High Olympus, nor unbelief extinguish the fires of h.e.l.l. Man can neither create nor uncreate the actual by a mental emanation. If Deity exists, he would continue to exist did a universe deny him; if he exists not, then all the faith and prayers and sacrifices of a thousand centuries will not evolve him from the night of nothingness. There is or there is not a life beyond the grave, regardless of the denial of every atheist and the affirmation of every prophet. Then what boots it whether we believe or disbelieve in G.o.d's existence or man's immortality? Nothing, in so far as it concerns the factual; much, in that upon our hopes and fears is based our terrestrial bane or blessing. Banish all belief in G.o.d, eliminate the idea of man's responsibility to a higher power, make him the sole lord of his life and earthly good his greatest guerdon, and you destroy the dynamics of progress, the genius of civilization. Man has a tendency to become what he believes himself to be. Consciously or unconsciously, he strives with less or greater strength toward his ideal; hence it is all-important that he consider himself an immortal rather than the pitiful sport of Time and s.p.a.ce; a child of Omniscience, rather than the ephemeral emanation of unclean ooze. Had man always considered himself simply an animal, his tendencies would have been ever earthward; believing himself half divine, he has striven to mount above the stars. True, many great men have been Atheists; but they were formed by ancestry and environment permeated by wors.h.i.+p of Divine power.

Without a belief in his own semi-divinity to lead the race onward and upward, the conditions which produce a Voltaire or Ingersoll were impossible. Civilization is further advanced than ever before, and Atheism more general; but those who employ this fact as argument against religious faith forget that a body thrown upward will continue to ascend for a time after it has parted from the propelling power. Atheism is in nowise responsible for human progress, for Atheism is nothing--a mere negation--and "out of nothing nothing comes." A belief in G.o.d affords man a basis upon which to build; it is an acknowledgment of authority, the chief prerequisite of order; but in Atheism there is no constructive element. While it may be no more immoral to deny the existence of Deity than to question the Wondrous Tale of Troy, history teaches us that, considered from a purely utilitarian standpoint, the most absurd faith is better for a nation than none; that the civic virtues do not long survive the sacrifice; that when a people desert their altars their glories soon decay. The civilization of the world has been time and again imperiled by the spirit of Denial. When Rome began to mock her G.o.ds, she found the barbarians thundering at her gates. When France insulted her priesthood and crowned a courtesan as G.o.ddess of Reason in Notre Dame, Paris was a maelstrom and the nation a chaos in which Murder raged and Discord shrieked. To-day we are boasting of our progress, but 'tis the onward march of Jaganath, beneath whose iron wheels patriotism, honesty, purity and the manly spirit of independence are crushed into the mire. We have drifted into an Atheistical age, and its concomitants are selfishness, sensationalism and sham.

The old heartiness and healthiness have gone out of life, have been supplanted by the artificial. Everything is now show and seeming--"leather and prunella"--the body social become merely a galvanic machine or electric motor. In our gran'sire's day "the great man helped the poor, and the poor man loved the great"; now the great man systematically despoils the poor and the poor man regards the great with a feeling of envy and hatred akin to that of which the French Revolution was born. Character no longer counts for aught unless reinforced by a bank account. Men who have despoiled the widow of her mite and the orphan of his patrimony are hailed with the acclaim due to conquering heroes. Our most successful books and periodicals would pollute a Parisian sewer or disgrace a Portuguese bagnio. The suffrages of the people are bought and sold like sheep. The national policy is dictated by Dives. Men are sent to Congress whom G.o.d intended for the gallows, while those he ticketed for the penitentiary spout inanities in fas.h.i.+onable pulpits. The merchant who pays his debts in full when he might settle for ten cents on the dollar is considered deficient in common sense. The grandsons of Revolutionary soldiers, who considered themselves the equal of kings and the superior of wear the livery of lackeys to obtain an easy living. Presidents save seven-figure fortunes on five-figure salaries and are applauded by people who profess to be respectable.

Governors waste the public revenues in suppressing pugilistic enterprises, begotten of their own encouragement, only to be reelected by fools and s...o...b..red over by pharisees. Bradley-Martin b.a.l.l.s are given while half a million better people go hungry to bed. Friends.h.i.+p has become a farce, the preface of fraud. Revolting crimes increase and s.e.xuality is tinged with the infamy of the Orient. Men who were too proud to borrow leave sons who are not ashamed to beg. In man great riches are preferable to a good name, and in woman a silken gown covers a mult.i.tude of sins. The homely virtues of the old mothers in Israel are mocked, while strumpets fouler than Sycorax are received in society boasting itself select. Why is this? It is because the old religious spirit is dormant if not dead; it is because when people consider themselves but as the beasts that perish, they can make no spiritual progress, but imitate their supposed ancestors. Religion is becoming little more than a luxury, the temple a sumptuous palace wherein people ennuied with themselves may parade their costly clothes, have their jaded pa.s.sions soothed by sensuous music, their greed for the bizarre satiated by sensational sermons.

This being true, the question of evidence of G.o.d's existence and man's immortality becomes the most important ever propounded. The devout wors.h.i.+per points to his Sacred Book; but we have had Sacred Books in abundance so far back as we can trace human history, yet the wave of Atheism, of Unbelief, rises ever higher and higher-- threatens to engulf the world. After nearly nineteen centuries of earnest proselyting less than a third of the world has accepted Christianity, and in those countries professedly Christian, Atheism flourishes as it does nowhere else. Of more than seventy million Americans, less than twenty-four million are church communicants, and it is doubtful if half of these really believe the Bible.

Beecher criticized it almost as freely as does Ingersoll, while a number of prominent preachers of the Briggs-Abbott brand are even now explaining, in the pulpit and the press, that it is little more than a collection of myths. The people are drifting ever further from the Book of Books, and the pulpit appears ambitious to lead the procession. It is idle to urge that man should believe the Bible; for man should believe nothing, man can believe nothing but what receives the sanction of his reason. He is no more responsible for what he believes or disbelieves than for the color of his eyes or the place of birth. He may deceive the world with a false profession of faith, but can deceive neither G.o.d nor himself. The mind of even the worst of men is a court in which every cause is tried with rigid impartiality, with absolute honesty. A fool may mislead it, a child may convince it, but not even its possessor can coerce it; hence to command one to "believe," without first providing him with a satisfactory basis for his faith, were an idle waste of breath. A man is no more blamable for doubting the existence of Deity than for doubting aught else that may seem to him absurd. He doubts because the evidence submitted is unsatisfactory, or his mind is incapable of properly a.n.a.lyzing it. Probably none of the Sacred Books ever yet convinced an intelligent human being that there is aught in the universe greater than himself. I do not mean by this that the Bible and the Koran, the Zend-Avesta and the Vedas are all false, but that there is lack of sufficient evidence that they are true. Those who accept them do so because they harmonize with their own half-conscious religious conceptions, because their truth is established by esoteric rather than by exoteric evidence.

All attempts to supplant Buddhism and Mohammedanism by Christianity have proven futile, and that because the former do while Christianity does not voice the religious sentiment of the Orient, a sentiment which exists regardless of their Sacred Books, and of which the latter are but indications. You can no more demonstrate the truth of the Bible to a Hindu than you can demonstrate the truth of the Vedas to a Christian, for in either case outward evidence is wanting and the subject is not en rapport with the new doctrine. It is not infrequently urged that evidence sufficient to convince Mr. Gladstone should likewise convince Col.

Ingersoll. And so it doubtless would in a court of law; but in matters spiritual what may appear "confirmation strong as proofs of Holy Writ" to the one may seem an absurdity absolute to the other. Neither had the pleasure of Moses'

acquaintance. All witnesses of his miracles have been dead so long that their very graves are forgotten. There is nothing in the accounts, however, violative of Mr.

Gladstone's conception of Deity, hence he finds no difficulty in accepting them. To Col. Ingersoll, however, there is something ridiculous in the idea of the Creator of the Cosmos become a bonfire and holding a private confab with the stuttering Hebrew. He demands undisputable evidence, it is not forthcoming, and he brands the story as a fraud. For the same reason that Mr. Gladstone accepts the miracles of Moses he accepts Christ as the Savior; for the same reason that he denies the burning bush, Col. Ingersoll denies Christ's divinity. The story of a suffering Savior appeals directly to Mr. Gladstone's heart, but it gets no further than Col. Ingersoll's head. The one tries it by his sympathies, the other by the rules of evidence that obtain in a court of law. In summing up, Col. Ingersoll might say: It has not been demonstrated to the satisfaction of this court that Jesus ever claimed to be "the only begotten Son of G.o.d." The testimony to the effect that he raised the dead, walked upon the waves, came forth from the grave and ascended bodily into Heaven, appears to be all hearsay, and by witnesses of unknown credibility. If we consider the impression made upon his contemporaries, we find that his miracles and resurrection failed to convince those best qualified to a.n.a.lyze evidence. He seems to have been regarded as nothing more than a popular religious reformer or schismatic. From the New Testament we learn that he did not found a new faith, but lived and died in that of his fathers--that it is impossible to follow the instruction of Jesus without becoming in religion a Jew. As he was the sixteenth savior the world has crucified, his tragic death does not prove him divine. As immaculate conceptions were quite common among the Greeks and Romans, with whom both he and his immediate following came much in contact, I incline to the view that he entered the world in the good old way.

Granting the correctness of such a conclusion, it does not necessarily follow that Jesus was not heaven-sent, or that he was in any way unworthy the love and veneration of the world. The proposition of the eloquent Father Brannan that Jesus was either in very truth the only begotten Son of the Father, or an impious fraud deserving execration, is only tenable on the supposition that the language attributed to him by New Testament writers is properly authenticated.

When we remember that the art of printing had not then been invented; that Christ wrote nothing himself; that the record of his life was probably not composed until he had been long dead; that the besetting sin of the East is exaggeration; that it was the custom of the Greeks, in whose language the New Testament was first written, to a.s.sign a heavenly origin to popular heroes, we must concede that there is some reason for doubt whether Jesus ever claimed to be other than the son of Joseph the carpenter. Granting that his life and language are correctly reported, that he was indeed Divinity: The fact remains that a vast majority of mankind decline to accept him as such; that while the church is striving with so little success to raise his standard in Paynim lands, Atheism is striking its roots ever deeper into our own. The church should recognize the fact that no man is an Atheist from choice.

Deep in the heart of every human being is implanted a horror of annihilation. A man may become reconciled to the idea, just as he may become resigned to the necessity of being hanged; but he strives as desperately to escape the one as he does to avoid the other. Does the church owe any duty to the honest doubter, further than the reiteration of a dogma which his reason rejects? When he asks for evidence of G.o.d's existence, Judaism points him to the miracles of Moses, Christianity to those of Jesus, Mohammedanism to the revelations of its prophet; and if he find these beyond his comprehension or violative of his reason, they dismiss him with a gentle reminder that "the fool hath said in his heart there is no G.o.d." He retorts by accusing his critics either of superst.i.tious ignorance or rank dishonesty, so honors are easy. He is told that if he doesn't perform the impossible--work a miracle by altering the construction of his own mind--he will be d.a.m.ned, and is touched up semi-occasionally by the pulpiteers as an emissary of the devil. Being thus put on the defensive, he undertakes to demonstrate that all revealed religions are a fraud deliberately perpetrated by the various priesthoods.

He searches through their Sacred Books for contradictions and absurdities, and not without success; proves that their G.o.d knew little about astronomy and less about geography; then sits him down "over against" the church, like Jonah squatting under his miraculous gourd-vine in the suburbs of Nineveh, and confidently expects to see it collapse. He imagines that in pointing out a number of evident errors and inconsistencies in "revealed religion" he has. .h.i.t Theism in its stronghold; but he hasn't. He has but torn and trampled the ragged vestments of religion, struck at non-essentials, called attention to the clumsy manner in which finite man has bodied forth his idea of Infinity--has made the unskillful laugh and the judicious grieve. In an ignorant age the supernatural appeals most powerfully to the people; hence it is not strange that revealed religion, so-called, should have been grounded upon the miraculous; but the pa.s.sage of the Red Sea, the raising of Lazarus and kindred wonders are not readily accepted in an enlightened era, and are utilized by scoffers to bring all religion into contempt. We can scarce conceive of G.o.d being reduced to the necessity of violating his own laws to demonstrate his presence and power. While it were presumption to ask any church to abate one jot or t.i.ttle of its dogma, it seems to me that all would gain by relying less upon the "evidential value of the miracles"; that a broader, n.o.bler basis can be found for religious faith, one more in accord with the wisdom and dignity of the great All-Father than tradition of signs and wonders in a foreign land in the long ago. Had G.o.d desired to personally manifest himself unto man, to deliver a code of laws, to establish a particular form of wors.h.i.+p, it is reasonable to suppose that he would have done so in a manner that would have left no doubt in the mind of any man, of any age or clime, anent either his divinity or his desires. That he has not done this, argues that all "revealed religions" are but the voices of the G.o.dlike within man, rather than direct revelations from without. All religions are fundamentally the same, and each is the highest spiritual concept of its devotees. Whence came the G.o.ds of the ancient Greek and Egyptian, of the Mede and Persian? If they were made known by direct revelation, how came they to be false G.o.ds? If they were the result of a spirit of wors.h.i.+p inherent in all men, who implanted that spirit? If G.o.d, he must have done so for a purpose, and what purpose other than to enable man to work out his own salvation? Would we not expect him to operate through this spirit for universal guidance, rather than leave the world in darkness while he retired to an obscure corner thereof and practiced legerdemain for the edification of a few half- civilized people? If we adopt the internal instead of the external view of the origin of Judaism and Christianity, all the other Sacred Books range themselves about the Bible and with it bear witness that man is the creature of Design and not a freak of Chance. We bring to confirm the teachings of Moses and Christ and the wise Zoroaster, the loving Gautama, the patient Mahomet, the priests and prophets of every clime, the altars of every age, the countless millions, who, since man's advent on the earth, have wors.h.i.+ped the All-in-All. If this be not basis broad enough for man's belief, add thereto the story of G.o.d's wisdom written in the stars and the never-ceasing anthem of the sea; the history of every consecrated man who has died for man, whether his name be Christ or Damien; the song of every bird and the gleam of every beauty; the eternal truth that s.h.i.+nes in a mother's eyes, the laughter of little children and the leonine courage of creation's lord; every burning tear that has fallen on the face of the dead, and every cry of anguish that has gone up from the open grave to the throne of the Living G.o.d. Were not this "revelation" enough? Yet 'tis but the binding of humanity's Sacred Book, of that Universal Bible in which G.o.d speaks from the age and from hour to hour to all who have ears to hear.

The fact that man desires immortality is proof enough that he was not born to perish. 'Tis a "direct revelation" to the individual, if he will but heed it--will get out of the grime of the man-created city, with its artificialities, into the G.o.d- created country, where he may hear the "still small voice"

speaking to that subtler sense, which in animals is instinct, in man is inspiration. There is no error in the ordering of the universe. It was not jumbled together by self-created "force," operating in accordance with "laws" self-evolved from chaos, on matter which, like Mrs. Stowe's juvenile n.i.g.g.e.r, "jis growed." It is the work of a Master who "ordereth all things well." Beauty might be born of Chance, but only Omniscience could have decreed the adoration it inspires. Hate might spring from the womb of Chaos, but Love must be the child of Order. Pain might be begotten of monsters, but only Infinite wisdom could have invented Sorrow. Nature does not put feathers on fishes, fins on birds, nor give aught that lives an impossible desire or an objectless instinct. Then why should man desire immortality, why should he fear annihilation more than the fires of h.e.l.l? During a third of his life he is unconscious, and annihilation is but an ever-dreamless sleep. Whether he sleeps the sleep of health or that of death, an hour and an eternity are the same to him; yet he desires the one and dreads the other. If man's fierce longing for immortal life is not to be gratified, then is the whole universe a cruel lie; its wonderful arrangement from star to flower, its careful adaptation of means to ends, the provision for the satisfaction of every sense, an arrant fraud, a colossal falsehood. If there be no G.o.d, then is creation a calamity; if there be a G.o.d and no immortality for man, then it is a crime.

G.o.d does not reveal himself to beasts, nor to men of brutish minds. How can those who have no ear for music, no eye for beauty, hear the melody of the universe or comprehend the symmetry of the All? What need have those for immortality to whom love is only l.u.s.t, charity a pander to pride, a full stomach the greatest good and gold a G.o.d? It is these who become "motive grinders," dig genius out of the earth like spuds and goobers, and achieve perpetual motion by making the universe a self- operative machine needing neither key nor steam generator to "make it go." They pride themselves, sometimes justly, on their reasoning powers; but the product of their logic-mill is like artificial flowers, as unprofitable as the icy kiss of the Venus de Medici. Of that knowledge gleaned in the Vale of Sorrow they know nothing; of that wisdom which cannot be demonstrated by the laws of logic they have no more conception than has a mole of the glories of the morning.

They are of the earth earthy. To make them understand a message G.o.d would have to typewrite it, add the seal of a notary public and deliver it in person. They hear not the silver tones of Memnon, heed not the wondrous messages that come from the dumb lips of the dead. They search through musty tomes and explore long-forgotten languages to prove the rhapsodies of some old prophet false, while the grave of the babe that was buried yesterday is more than a prophecy--is an Ark of the Covenant.

THE PROFESSIONAL REFORMER.

This is preeminently the era of the reformer, and there are few things, great or small, upon which he has not tried his Archimedean lever with more or less effect.

Progress should ever be the s.h.i.+bboleth of man, but progress and improvement are not always synonyms.

When a man becomes possessed of an idea that differs materially from the ideas of mankind in general; when he takes issue with the emulative wisdom of a world he knows not how many ages old, simple modesty would suggest that, before arrogating to himself superior discernment, he inquire diligently whether he is really a philosopher or a fool. When a man takes issue with the world the chances are as one to infinity that he is wrong.

Since man's appearance upon the earth a great many sages have graced it, and the present generation is "heir of all the ages." Its judgment is grounded upon the net result of thousands of years of careful study and costly experiment, and it is much safer to trust to it than to new- born theories.

Occasionally a man appears who can add to the general stock of wisdom; but such men are seldom conscious of the fact that they are wiser than the world they live in,--seldom consider that they have a special call to embark in a "radical reform" crusade. They know that society is an organism, not a machine, and that it cannot be violently transformed, any more than a man can be changed into a demiG.o.d, or a monkey into a mastodon. They realize that the "old order changeth, yielding place to new"; but they also realize that the change must be slow in order to be healthy. Nearly every change that the world has witnessed has been slowly, almost imperceptibly wrought.

Even all governments that have stood the test of time were the work of time. The present government of England has been built up almost imperceptibly, and the Const.i.tution of the United States is but a differentiation of Magna Charta, not a new and violent birth. It is much safer to change the old order of human thought and action by evolutionary than by revolutionary methods.

It has been the custom of society for many ages to make woman the custodian of her own virtue; but in this age of reformers it has been discovered that this is a grievous mistake. According to the new school of morals, woman is not competent to distinguish between right and wrong, and even wives of mature years are sometimes "led astray" by "fell destroyers," whom the "injured husband" feels in duty bound to chase around the world, if need be, with a Gatling gun. Instances where "designing villains" have "invaded the sanct.i.ty of the home" are multiplying, and while the world is not ready to forgive the erring woman it is daily asked to anathematize her paramour and stand between her husband and the penitentiary should his marksmans.h.i.+p prove successful. In other words, the world is asked to regard every man that a woman may chance to meet as her guardian angel,--to place her honor in his keeping instead of her own; to crucify him should he not prove as indifferent as Adonis, as chaste as Joseph. Truly this is very complimentary to man, but quite the reverse to woman. It would subst.i.tute male for female virtue and place the sanct.i.ty of the home at the mercy of strangers.

Unquestionably all men should be pure; but they are not.

In fact the pure man is the exception and not the rule.

Every man who takes unto himself a wife must know this.

He knows that he places his honor in the keeping of the woman, not in the keeping of his fellow men. He knows that she can live as pure as Diana if she elects to do so; that if she does not so choose she will have no difficulty in finding companions in crime. He does know--as does the world--that no man will attempt to "lead her astray" so long as her deportment is such as becomes a true wife; that no "wolf in sheep's clothing" will ever find his way into the fold without her a.s.sistance.

It will not do. Every sane woman who has arrived at the age of discretion is the guardian of her own honor. To relieve her of this responsibility is to insult her intelligence.

To divide the responsibility with men of the world is to place her on the same moral plane with the roue and the courtesan, ready to err should opportunity offer.

It is a trifle strange that those good people who value female purity so highly that they would reform every roue in Christendom to secure it, have little or nothing to say about the chief cause of hymeneal infidelity,-- loveless marriages. No woman who really loves her husband can be untrue to him. Duty and inclination point the same way. But if a woman does not love her husband she will, in nearly every instance, love someone else. She may never manifest this illicit affection by word or look--she may not admit it even to her own heart; but no matter how strongly armed she be in honesty, she stands within the pale of danger. From the questionable act of bartering, according to due forms of law and with priestly blessing, an attractive person for wealth or social position, is a comparatively easy step to practices no more reprehensible, but wanting the sanction of society. Is it at all strange that an impulsive young woman, whose parents have persuaded her to marry a man she cordially detests, and who is perhaps four times her age, should conclude that moral codes are chiefly fas.h.i.+onable cant and that a pretense of observing them is all that is really necessary?

While the reformers are busy saving the world it is strange that they do not devise some method of checking the decided misogamistic tendency of the young men of to-day.

Marriages are becoming decidedly unpopular with them, and the result is that thousands of young men, who should be model husbands, are living lives of but quasi- respectability; thousands of young women who should be honored wives and happy mothers are thrown upon their own resources,--forced to choose between virtue and rags and silks and shame. The latter soon learn that honest poverty brings almost as complete social ostracism, almost as much contumely, as dishonest finery, and, despairing of ever becoming true men's wives, too many of them become false men's mistresses.

Here is work in abundance for the reformer. To it, oh, ye saviors of the world. Teach the young men of the land that marriage is a thing to be desired, even though they be not millionaires and no heiress smiles upon them.

The true reformer will not wait for some grand "mission,"

some mighty crusade to call him to action. The world is full of wrong which needs no preternatural prescience to discover--fraud which bears its name boldly upon its very face. The true reformer will denounce fraud and falsehood wherever found--will a.s.sail the wrong no matter how strongly intrenched it be in prescriptive right. But he will make haste slowly to change the fundamental principles upon which society is founded. He will proceed cautiously, modestly, until he does know, so far as aught is given to human wisdom to know, that it is a "condition and not a theory" with which he is dealing; that he earl point the world to new truths whose recognition and adoption will make better the condition of his species; then, if he be a true man, he will speak, not in humble whispers, lest he offend potentates and powers; not ambiguously, that he may escape "the oppressor's wrong, the proud man's contumely," but in clarion tones, like another Peter-the- Hermit, who, bearing all, swerving neither to the right nor to the left, preached the crusade of the Holy Sepulcher till at last his words of fire burned through dull understandings, into cold hearts, and steel-clad Europe quivered like a million globules of quicksilver, then ma.s.sed beneath his ragged standard.

TRILBY AND THE TRILBYITES.

APOTHEOSIZING THE PROSt.i.tUTE.

The Trilby craze has overrun the land like the "grip"

bacillus or the seven-year locust. Here in America it has become almost as disgusting as the plague of lice sent upon Egypt to eat the chilled steel veneering off the heart of Pharaoh the fickle. Everything is Trilby. We have Trilby bonnets and bonbons, poses and plays, dresses and drinks. Trilby sermons have been preached from prominent pulpits, and the periodicals, from penny-post to pretentious magazine, have Trilbyismus and have it bad. One would think that the world had just found Salvation, so loud and unctuous is its hosannah--that Trilby was some new Caaba- stone or greater Palladium floated down from Heaven on the wings of Du Maurier's transcendent genius; that after waiting and watching for six thousand--or million--years, a perfect exemplar had been bequeathed to the world.

I have read Du Maurier's foolish little book--as a disagreeable duty. The lot of the critic is an unenviable one. He must read everything, even such insufferable rot as "Coin's Financial School," and those literary nightmares turned loose in rejoinder--veritable Rozinantes, each bearing a chop-logic Don Quixote with pasteboard helmet and windmill spear. I knew by the press comments--I had already surmised from its popularity with upper-tendom-- that "Trilby" was simply a highly spiced story of female frailty; hence I approached it with "long teeth"'--like a politician eating crow, or a country boy absorbing his first gla.s.s of lager beer. I had received a surfeit of the Camillean style of literature in my youth before I learned with Ecclesiastes the Preacher--or even with Parkhurst--that "all is vanity."

So far as my experience goes the only story of a fallen woman that was worth the writing--and the reading--is that of Mary Magdalen; and it is not French. Her affaires d'amour appear to have ended with her repentance. She did not try to marry a duke, elevate the stage or break into swell society. After closing her maison de joie she ceased to be "bonne camarade et bonne fille" in the tough de tough quarter of the Judean metropolis. There were no more strolls on the Battery by moonlight alone love after exchanging her silken robe de chambre for an old- fas.h.i.+oned nightgown with never a ruffle. When she applied the soft pedal the Bacchic revel became a silent prayer. So far as we can gather, the cultured gentlemen of Judea did not fall over each other in a frantic effort to ensnare her with Hymen's noose. If the Apostles recommended her life to the ladies of their congregations as worthy emulation the stenographer must have been nodding worse than Homer.

If the elite of Jerusalem named their daughters for her and made her the subject of public discussion, that fact has been forgotten. And yet it is reasonably certain that she was beautiful--even more beautiful than Trilby, the bones of whose face were so attractive, the pink of whose tootsie-wootsies so irresistible. The Magdalen of St. Luke appears to have been in many respects the superior of the Magdalen of Du Maurier. She does not appear to have been an ignorant and coa.r.s.e-grained she-gamin who frequented the students' quarter of the sacred city, posing to strolling artists for "the altogether," being, in the crowded atelier like Mother Eve in Eden "naked and not ashamed."

We may suppose that the sensuous blood of the Orient ran riot in her veins--that she was swept into the fierce maelstrom by love and pa.s.sion and would have perished there but for the infinite pity of our Lord, who cast out the seven devils that lurked within her heart like harpies in a Grecian temple, and stilled the storm that beat like sulphurous waves of fire within her snowy breast.

"And behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet and anointed them with ointment."

How stale, flat and unprofitable the modern stories of semi- repentant prost.i.tutes beside that pathetic pa.s.sage, which shears down into the very soul--penetrates to the profoundest depths of the sacred Lake of Tears! And yet this ultra-orthodox age--which would suppress the ICONOCLAST if it could for poking fun at Poll Parrot preachers--has not become crazed over Mary Magdalen-- has not so much as named a ca.n.a.l-boat or a c.o.c.ktail for her.

Du Maurier says of his heroine: "With her it was lightly come and lightly go and never come back again. . . .

Sheer gayety of heart and genial good fellows.h.i.+p, the difficulty of saying nay to earnest pleading . . . so little did she know of love's heartaches and raptures and torments and clingings and jealousies," etc. A woman who had never been in love, yet confessed to criminal intimacy with three men--and was not yet at the end of her string! Not even the pride of dress, the scourge of need, the fire-whips of pa.s.sion to urge her on, she sinned, as the Yankees would say, simply "to be a-doin' "--broke the Seventh Commandment "more in a frolicsome spirit of camaraderie than anything else." That's the way we used to kill people in Texas. Still I opine that when a young woman gets so awfully jolly that she distributes her favors around promiscuously just to put people in a good humor, she's a shaky piece of furniture to make a fad of--a doubtful example to be commended from the pulpit to America's young daughters. The French enthusiasts once crowned a courtesan in Notre Dame as G.o.ddess of Reason and wors.h.i.+ped her; but I was hardly prepared to see the American people enthrone another as G.o.ddess of Respectability and become hysterical in their devotion. I am no he-prude. I have probably said as many kindly things of fallen womanhood as Du Maurier himself, but I dislike to see a rotten drab deified. I dislike to see a great publis.h.i.+ng house like that of Harper & Bros. so indifferent to decency, so careless of moral consequences, that, for the sake of gain, it will turn loose upon this land the foul liaisons of the French capital. I dislike to see the mothers of the next generation of Americans trying to "make up" to resemble the counterfeit presentment of a brazen bawd. It indicates that our entire social system is sadly in need of fumigation--such as Sodom and Gomorrah received.