Man must pass through infancy and childhood before he reaches manhood and maturity. Races and nations also had to pass the stages of infancy and childhood, with all their mistakes, fancy, and fable. In these stages any kind of information and interpretation is readily accepted, without inquiry and without investigation, for the reason that they are not capable of either. To inquire, is the awaking of knowledge; and to investigate, requires understanding. Whatever knowledge has been acquired, that knowledge can be imparted, but no more. If it be true, it cannot be denied or contradicted; if that knowledge be not true, it will be subject to denial, controversy, and dispute, when experience has ripened the understanding. Childhood will listen to anything without contradiction. It accepts the matter as told and believes it. As years pass on, the story that once seemed so impressive and pretty, that was listened to so eagerly, loses its charm, for lack of truth. Fairy tales of past ages were abundant. Every locality had them, and was by them adorned in mystery and wonder. They were ordinarily recited with startling impressiveness. With awe places were pointed out of perhaps some strange apparition, or prodigious occurrence. All of such accounts were either deliberate inventions, or concoctions of a prolific imagination. Early writings abound in them. The improbability of a story grows stronger the farther you go back in the history of humanity. Many of these stories were incorporated in poems, in heroic legends, in tales of the mysterious births of kings and queens, descendants of gods. And the vast majority of the writers of antiquity mix fiction and fact, the possible with the impossible. They treat on the conduct of men, their deeds and misdeeds, according to the extravagant customs of the time.

The Book called scripture writings is composed of three elements—fiction, exaggeration, and fact. The fiction consists of all that portion of the writings that relates to God and his miraculous works. The exaggeration consists of impossible doings of men, such as accounts of miracle-healers, resurrectionists, flights to heaven, etc. The facts appertain to the Jewish race actually—that they did exist as a nation, and conducted their affairs in as barbarous a fashion as their neighbors.

For nearly two thousand years Christianity has done its utmost to sustain the fiction portion as being absolutely true, and still it teaches these absurdities to be true, and anyone doubting their accuracy is liable to persecution. For every doubter of the current belief, whether in ancient or modern times, is subject to discipline of the church to which he belongs. Recently in our own city many have been subjected to a mild form of persecution for doubting. They were declared to be heretics, blasphemers, etc. I speak of such men as Dr. Newton, Dr. Briggs, and others. Yet, we must concede that every organization has a right to judge as to the qualifications of any one of its members, especially if he is an office-holder. They may reject or accept any member. But since his membership depends on whether he believes in their mode of interpreting this fiction, he must say that he believes it, and proclaim to others that it is true, though he knows it is not.

Nothing on earth has given rise to so much dispute, angry quarrel, bitter hatred and abuse, as this fiction. It has been the cause of more villainy, brutality, massacres, and bloody wars than all matters that concern humanity put together.

Science universally agrees that the biblical story has not a particle of truth in it; and the older it gets the more it suffers, the weaker it gets, and it finally must undergo complete dissipation, in the presence of the strong light of natural truth.

We have a great deal to be thankful for, to have and to enjoy the privilege, the freedom, of exercising and giving expression to opinions concerning matters that have been considered too sacred to be contradicted or criticised.

The time has come, or is coming very fast, that we shall be able to dispense with God, Christ, the Holy Ghost, and the Bible as a sacred text-book, both the Old and New Testament. In order to do this we must examine some portion of its text. We should do this for educational purposes. Every man and woman should acquire a proper amount of knowledge, to enable them to think for themselves. Every person knows, or ought to know, that priest and preacher are especially educated to keep the masses as ignorant as they can possibly keep them. It is their trade. It is their bread and butter, like that of every other trade or profession—it is their business, their function, their profit, to sustain and uphold this tottering fabric, this hollow sham, this aerial nothing, with not a truth, not even a shadow of a truth, to support it.

Chapter i, verse 1, of Genesis: “In the beginning God created heaven and earth.” Verse 2: “The earth was without form and void.”

(1) God could not have created the earth, as a planet distinct and separate by itself. This terrestrial globe belongs to a system of planets, and they are all not only dependent on one another, but all dependent on the sun for their existence.

(2) How can God create a planet, this earth? Where did he get his material from? And was it possible for God to overcome the laws of gravitation?

(3) Does it not seem strange that God, who seemed to have direct dealings with Moses, did not give him more information about it?

(4) Theologians claim that God is the architect, the designer, the first cause, the creator. Why did it take God to make this terrestrial globe six days? If he was able to make it in six days, he might as well have made it in one day, yes, one hour. If the Word was God, and God was the Word, then the Word ought to have displayed this magical art; he might have simply said, Go!

The term designer, architect, creator, implies skill, human skill, a being that has brain.

(5) As to heaven, that part that is scripturally indicated as heaven is the atmosphere.

(6) We are nowhere told where God was when he was doing all this work. Whether he was floating in space among the meteors and asteroids, or had his residence on Mars or Venus, we are not informed.

(7) This earth always had a form. A globe that revolves round its own axis, once in twenty-four hours, and round the sun besides, cannot be without form. It must necessarily have a globular form; nor was it ever void. There is no such thing as a void in fact; it may appear so to one ignorant of natural phenomena. That was undoubtedly the case when that matter was written up.

(8) It must also be remembered that every planet in the system of the sun receives a portion of his light. The contact of the sun’s rays with the elements of this earth is fatal to any such nonsensical proposition as a void.

(9) As to “the darkness on the face of the deep,” that could exist only in isolated places, because of an intense fog or mist. The whole surface of the earth could not have a fog at one time. That is impossible. Wherever the sun shines there is light.

(10) “And the spirit of God moved on the face of the waters.” What waters? Where? We know that only one thing in this solar system can disperse a fog; that is the sun.

Verse 3: “And God said, Let there be light, and there was light.”

This is worse than childish; it is stupid.

(1) How could God have light when the sun was not made?

(2) And if the sun existed, it was silly on his part to say it.

Verse 4: “And God saw the light that it was good, and God divided the light from the darkness.”

How is it possible for any sane person to believe such nonsense, when everybody with a grain of common sense knows that light and darkness depend on the sun, as day and night do?

And this is said to have constituted the first day’s work. If any man will read it carefully he will perceive that the composition is of a nature to entertain simple-minded people, children, who are unable to understand the ordinary phases of nature.

The second day’s work is very droll.

Verse 6: “And God said, Let there be a firmament in the midst of the waters,” etc.

Verse 7: “And God made the firmament,” and divided the waters which were under the firmament and the waters which were above the firmament, and it was so.

Verse 8: “And called the firmament heaven.”

There is not a particle of sense in this.

If the firmament is heaven, and heaven the atmosphere, we know that we cannot have any water above the firmament. We may have clouds, or a certain quantity of moisture, but no water. If the atmosphere is overloaded with moisture, that moisture is sure to return to the earth in the shape of rain or other form.

This portion is important to pious persons, that they may know where their souls go when they go to “heaven”—to the atmosphere!

Theologians and religious writers contend that this earth was in a state of aqueous solution. That is all wrong. We have not oxygen and hydrogen enough to produce such a state with. Besides, if it was in an aqueous solution what became of the sixty-two elementary substances that never enter into the composition of water? Nor can the majority of the elements be held in suspension by water. The specific gravity of the different elements cannot be suspended to please anybody. Elisha is supposed to have performed that miracle; he made an axe-head swim (2 Kings vi, 6). This same man also beheld a chariot of fire and horses of fire with which Elijah went to heaven. It seems surprising that men who claim to know something of science insist upon this miraculous supernatural work. They ought to know better. They ought to know that neither God nor man can stop the chemical action of the elements in the presence or absence of the sun’s heat. They ought to know that no supernatural power can suspend nature’s forces, or nature’s laws. They ought to know that no spirit, whether belonging to God or not, can effect such an aqueous solution as these pious gentlemen would have us believe.

The third day’s work is remarkable. It embraces the 9th to the 13th verses inclusive. “And God said, Let the waters under the heaven be gathered together unto one place and let dry land appear.” Was God ignorant of the existence of more oceans than one? of the numerous seas and lakes? or was this creation a local affair near the Gulf of Persia?

There is a singular phraseology used: the first day’s work is not qualified; the second day, “It was so;” on the third day, “It was so, it was good.” Thus, it seems, God did not discover the quality of his work until the third day, when he has it twice—“It was so,” as if in surprise, and then that “it was good,” as if he lacked self-reliance, or was uncertain how the work would turn out.

Verse 11: “And let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind,” etc.

It is a pertinent question, or questions:

(1) On what part of the globe were these planted?

(2) In what season of the year were they planted?

(3) Did these thrive and flourish in the absence of sunlight? and

(4) In what kind of soil and in what locality? Were these trees, grass, herbs, planted at the North Pole, equator, in a subtropical or in a mild climate? Was it winter, spring, summer, or autumn? Was it sandy soil, as in the deserts of Arabia, or hill, valley, or mountain? Or was it really somewhere in Chaldea where the story originated?

Remember, we have no sun yet.

Verse 13: “And the evening and the morning were the third day.” God takes his rest during the night, like any other toiler on the surface of this terrestrial globe. He did not believe in working after proper hours. No doubt he started with sunrise and stopped at sunset, as shepherds and agriculturists usually do. And God simply suspended the natural operations and went to bed. I don’t blame him. He was tired.

Then again, grass might and does grow in a season, but trees do not. It takes quite a number of seasons for trees to bear fruit. The elements that enter into their composition differ. Some have more of one element, and grow on certain soil and flourish, while others do not. Moreover, there are only certain localities on earth where the growth of any can be accomplished.

The fourth day’s work is something prodigious:

Verse 14: “And God said, Let there be light in the firmament of the heaven” (in the eighth verse God calls the firmament heaven, but in the 14th calls it the firmament of the heaven) “to divide the day from the night; and let them be for signs and for seasons, and for days and years.”

Verse 15: “And let them be for lights in the firmament of the heaven to give light upon earth: and it was so.”

Verse 16: “And God made two great lights; the greater light to rule the day, and the lesser to rule the night: he made the stars also.”

The inventor or the writer of these passages had not the slightest conception of what he was talking about. He spoke and wrote of the mere appearance of what he beheld daily and nightly, the sun and the moon. They could not know, in those remote ages, the important role the sun plays in the solar system, because whatever is known thereon is of very recent date. Talk of setting the sun in the firmament, 93,000,000 miles’ distance from the earth, considering its bulk, weight, and condition, is an outrage on common sense. It is a monstrous piece of stupidity to make children believe it, and it is an infamous fraud for any priest or preacher to teach it.

Writers in order to explain away the above difficulty quote, for example: “Maimonides (born 1131 A.D.) in his guide, Rashi (1030) and Aben Ezra (1119) in their commentaries, hold that the light of the first day was that of the sun itself, which revolving in its sphere from west to east and from east to west made a day of twenty-four hours. The scripture’s saying that it was created on the fourth day is incident to its thus demonstrating its effects upon plants, which appeared on the third day; rain, which proceeded from the exhalations and vapors raised from the earth by the action of the sun’s heat thereon, being necessary to their vegetation. Therefore, it is clear that there was no new creation on the fourth day; but the heat implies that on that day the sun developed the effects of his heat on plants.” This is one of many explanations of philosophical commentators who have tried to explain away the difficulty of creation, owing to the many doubts that arose in the minds of learned men about the tenth and eleventh centuries A.D.; and especially the Greek philosophers, Aristotle1 and others. Volumes upon volumes have been written in order to explain away the difficulties theologians encounter. As science advances, explanations and reconciliations become more difficult. Maimonides, in his pious enthusiasm, after having consulted Aristotle and others, is not quite certain, but he claims (according to More, xi, 15): “I propose to show that the creation of the world, as our religion teaches, is not impossible, and all philosophical reasonings to the effect that it is not so, as I have said, they may overthrow, but cannot make any objection against us. As for me, I stand firm in my belief on the question, of whether the world had a beginning or not. I accept the solution of this problem from the prophets, as the prophets explain these things, which speculation cannot reach,” etc. (Kusari I, 65, 67). In other words, Maimonides, the authors of the Talmud, and all other writers, theological philosophers, Hebrew and Christian, prove the truth of the Bible by the Bible. One portion of scripture must prove another portion to be true. The Jews use their own biblical authorities to demonstrate one another’s statements. Isaiah gives evidence for Moses, and Moses is made to testify for Isaiah, and so the Jewish philosophers whip the devil round the ring. The Christians have a double hold. They have a New Testament. They prove the statements made by persons figuring in the Old Testament by statements made in the New Testament. That is, they make Elijah, Elisha, Isaiah, Ezekiel, Moses, etc., give testimony for John, Mark, Matthew, and Luke; and then make Luke, Matthew, Mark, and John give evidence for Moses, Ezekiel, Isaiah, Elisha, Elijah, etc.

The majority of theological writings and commentaries, yes, all of them, were composed and written during the Christian era, and nearly one-half of these after the twelfth century. All are employed with the same subject-matter. Although they lay claim that the Talmud and other works treat of mathematics, physics, medicine, etc., they knew little or nothing about these things, and the little they did know was mostly appropriated from the Greek and other nations.

It is not an unusual occurrence for modern thinkers to interpret the statements of ancient writers as they originally never intended. They spoke in enigmas, parables, simply philosophical phrases, without stating a single fact, implying nothing in particular and everything in general.

“And he made the stars also.” Make the stars! We have shown in a previous chapter that this our solar system is but a speck among the starry host of the universe.

From verse 20 to 23 inclusive, God created moving creatures in the water, and fowl that may fly above the earth. This general statement, like all other statements in the Bible, is based on the principle that “with God everything is possible.” Unfortunately for God’s adherents, that is absolutely not the case. The laws of nature are fixed, permanent. There is no exception in favor of any mortal and natural being, and certainly not for any supernatural and imaginary being.

Does it not seem strange that the only animal mentioned in the fifth and sixth days’ performance is the whale? “Great whales,” it says. Why great whales? They had heard something about the whale, he therefore received prominence, and was mentioned. They had no knowledge of other animals. Or was this great whale purposely inserted to do that extraordinary service to Jonah?

And after all this work was done, God saw that it was good. Evidently pleased with his handiwork.

On the sixth day he finishes his work—he “brings forth living creatures.” Why living creatures? Are not fish, fowl, and whales living creatures? Next come cattle and creeping things. After he created the creeping things he made man.

Verse 27: “So God created man in his own image; in the image of God created he him, male and female created he them.”

If man was made in his own image, God’s image, God must have the semblance of man, otherwise man would not be like him. If God has the semblance of man, and creates and desires, works and rests, like a man, he is a man, therefore cannot be supernatural—a God!

Verses 28, 29, 30: God places all that he has created at the service of man, giving him full control and dominion to make use of these benefits as he, man, thinks best. “And behold it was very good,” and then God took a rest.

The entire creation must have taken place in a mild or warm climate, in some isolated locality on the face of the globe. No mention is made of icebergs, snow or hail. There does not seem to have occurred the slightest impediment in any of the work done. No evolutionary period, except the night’s rest God reserved for himself, in addition to the whole day Sunday, or rather the seventh day.

We are now prepared to make some very pertinent remarks and ask some very pertinent questions:

(1) What period elapsed from the time man was created to the time man could use words or speech intelligently?

(2) We may assume that no one was present at the time of creation, because man and woman were made the last thing on the sixth day.

(3) Who was the first man that received this information? After how many generations or centuries was this news published, and to whom?

(4) We are not informed, even by the holy book, of the man’s name who was the fortunate recipient of this valuable information.

(5) Is it not highly probable that the man who first told this story might also have invented it? We have no proof to the contrary, except the mere say-so of somebody.

The statement, as written, is well enough as a fable; that’s all. As to fact, there is not a particle of truth to sustain it. But if men are determined to believe it, and are not open to conviction, if they are willfully blind to the truth, they must remain the slaves to a powerful ecclesiastical organization.

The 14th verse, however, betrays its origin. When the sun and moon were made for seasons, days, and years, as also for signs, that shows a high degree of civilization. These divisions did not take place before man was created? Were really these divisions made before a living creature inhabited this earth? For whom? For whose use? Writing had not been invented. Athates, or Hermes, the Egyptian, is supposed to be the founder of hieroglyphics, 2,136 B.C. And we do not hear of writing until 1,494 B.C. It is claimed that writing was taught to the Latins by Europa, daughter of Agenar, king of Phoenicia. The doctrine of the solar system as it is now accepted was first taught by Pythagoras of Samos about 529 B.C. Copernicus proved it in the sixteenth century, and Newton demonstrated the truth fully in the year 1695. History claims for the Egyptians that they were the first who fixed the length of the year. The Chaldeans and Persians had adopted the lunar year before Abraham ever dreamed of being exiled by his countrymen, the Chaldeans. Can any man be so silly as to believe that an almanac was made before man was created? There is not an intelligent priest living who is ass big enough to believe any such nonsense.