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was crucified, dead and buried. He descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth at the right hand of the Father, whence he shall come to judge the quick and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the communion of saints, the remission of sins, the resurrection of the body, and life everlasting.”

Does anyone, except the most ignorant, believe any of the items contained in the above creed?

The men that composed the Old, and later the New Testament, may have been sincere in their belief, may have acted from pure motives, and I give them credit that their endeavors were honest, that they knew no better. They could not know the truth, have knowledge of the natural. Its forces, its capabilities, its phenomena—these were unknown to them. They erred, were mistaken in what they observed; that of itself is ample excuse for their opinions.

No such excuse exists at this present time, and no men or set of men, however organized, priestly or otherwise, should be permitted to delude and stupefy the more ignorant portion of a community.

The judge on the bench ought to know better than punish a man because he ridicules the efficacy of an old coat to cure miraculously. It is a disgrace to our civilization, and should not be tolerated.

We have a right to criticise any idea, opinion, set of opinions, or ceremonies, no matter how ancient, how originated or by whom entertained or put into practice.

We have as much right to protest against the truth or falsity of their statements, as any of our forefathers had in remote ages.

Any individual that permits his prejudices to get the better of his judgment, because he belongs to this or that church, is unfit to serve in a public capacity. The judge or magistrate that sentenced Reichar and Sonnenberg at Treves deserves to be branded as the greatest jackass that ever decorated a bench.

Ridicule is the only weapon that wipes out these shameful practices, that helps to enlighten the masses, that elevates their thoughts and makes their understanding.

It is disgraceful enough for the ancients to have crucified Christ for his opinions, beheaded Paul for his preaching, and crucified St. Peter for his energy.

Abraham had a right to have his opinions. He differed with the Chaldeans about their gods, ridiculed them, despised them, argued, reasoned, as best he knew how. He had to leave the land of his birth for his opinions.

Moses had a right to set up his Jehova, organize a nation, and fight under his banner. He forced a success with superior numbers and superior skill.

Coming to Christ, Paul and Peter had a right to their opinions. They suffered for their opinions, yet their opinions held.

We of to-day have a right to deny the truth of their opinion. We have a right to deny any part or the whole of their doctrine, their pretensions, their errors; we have a perfect right to decline to accept their say-so for proof of anyone’s having done certain things by supernatural aid. And neither church nor priest can force people to believe in their absurdities, when our reason, understanding, and common sense tell us that it is neither true nor possible.

Few men are so dull that they do not recognize the fact that it is unpleasant, as well as unprofitable, for an organized body of men, whether church or other organization, who have prospered, gained influence, control and authority over men, territory or wealth, by means of certain ideas or opinions, to be interfered with or encroached upon by a new and opposing organized body, with new ideas or opinions, lest the former might lose some of their influence, control, or authority over men, territory, or wealth.

Selfishness and self-preservation lie at the root of this, and every aggressive movement will be hindered, checked, or prevented if possible.

CHAPTER XVI. ORGANIC LIFE—VEGETABLE.

The constituent elements that enter into vegetable life consist in the main of three elementary substances. These essential elements consist of oxygen, hydrogen, and carbon.

The secondary elementary bodies consist of nitrogen and earthy elements, sulphur and phosphorus.

There are also found other elementary substances in lesser quantities in vegetable structures, as potassium, sodium, calcium, magnesium, silicon, aluminium, iron, manganese, chlorine, bromine, and iodine.

These are the materials of which vegetables are made. Vegetables derive all the materials of their fabric from the earth and the air. Plants can possess no simple elements which these do not supply. They may take in, to some extent, almost every element which is thus supplied. The elements above mentioned are not of universal occurrence, nor are they all components of any one vegetable tissue.

Although plants and animals have no peculiar elements; though the materials from which their bodies spring, and to which they return, are common earth, water, and air, yet in them these elements are wrought into something widely different from any form of lifeless mineral matters, under the influence of what is usually termed the principle of life. This may be said to consist of a favorable condition brought about by the union of certain elements, under a moist atmosphere and a high temperature, combined with other powerful forces in nature.

“When this terrestrial globe began to cool the matter predominating in the atmosphere was water or its elements oxygen and hydrogen, carbonic acid and nitrogen; under the influence of a high temperature, and powerful sources of electricity, numerous combinations were produced between the elements; first carburetted hydrogen, then a nitrogenous combination, more or less analogous to the albuminous matter which we know” (Huxley).

Among the innumerable combinations nature produced, during a series of infinite ages, slowly undergoing transformation, the mixture of these substances, acting chemically upon one another, generating and regenerating at the expense of their surroundings, composed the first living being. This being was of excessive simplicity, comparable to the organisms which we call monera.

The sun’s heat acting upon these elements, and the elements acting upon one another, produced motion. Heat is motion, expansion, restrained and acting in its strife upon the smallest particles of bodies.

The principles of life were first produced by the action of the sun’s heat upon these vitalizing elements, setting them in motion, generating the required force. The surrounding condition being favorable, the simplest form of physiological life was produced. Once under the influence of what may now be termed the principle of life, in connection with which alone such phenomena are manifested, the three or four simple constituents effected peculiar combinations, giving rise to a few organizable elements—as they are termed, because of them the organized fabric of the vegetable or animal kingdom is built up. This fabric is in a good degree similar in all living bodies; the solid parts, or tissues, in all assuming the form of membranes, arranged so as to surround cavities, or form the walls of tubes, in which fluids are contained. Such a structure is called organized structure, and the bodies so composed are called organized bodies, because such fabrics consist of parts coöperating with one another as instruments or organs adapted to certain ends, and through which alone the living principle, under whose influence the structure itself was built up, is manifested in the operations which the animal or plant carries on. There is in every organic fabric, a necessary connection between its conformation and the action it is destined to perform. This is equally true of the minute structure, or tissue, as revealed by the microscope, and of the larger organs which the tissues form in all plants and animals of the higher grades, such as a leaf, a petal, or a tendril, a hand, an eye, or a muscle. The term organization formerly referred to the possession of organs in this larger sense, that is, of conspicuous parts or membranes. It is now applied as well to the intimate structure of these parts, themselves made up of smaller organs through which the vital forces directly act.

Protoplasm, called by Huxley the basis of physical life, is nothing more than a homogeneous albuminous matter. An isolated albuminoid is not living any more than an acid or a base equally isolated is a chemically active body. But a mixture of two or several albuminous substances (a protoplasm contains at least two) might be living, similarly as a mixture of an acid and a base demonstrates the chemical activity of the two bodies. But, whereas in the combination of an acid and a base, the formation of a new body puts an end to the dynamic manifestations of the mixture; the albuminous matter which by its union gives birth to a protoplasm, that is to say, to living matter, is capable of generating itself at the expense of the medium in which it is placed, and in proportion to the dynamic manifestations which it produces, gives birth to some rejected excreta in its midst.

Living matter may be roughly compared to an electric pile, the elements of which are capable of regenerating indefinitely. This continual exchange of the elements of living bodies and the medium in which they are placed, is one of the conditions of life. Life is the continued organization, while the molecules constituting the organized body (organism) are in a state of mobile equilibrium, or a continual renovation. A grain of vegetation, or an animal (Rotifera) slowly dried, might not manifest any vital property for a long time. Far from constituting an example opposed to our definition, it on the contrary goes to corroborate it. Whilst the chemical elements which compose it could not act one upon the other, it was necessary that they should be dissolved: Corpora non agunt nisi sulta. One might compare these organisms to a pile where nothing except the fluid is wanting. The eggs of certain animals (birds, etc.), that require a certain heat in order to develop completely, furnish us a case analogous to those chemical actions which could not be accomplished in a perfect manner except by a sufficient elevation of temperature.

The long discussions that have taken place in the last few years on this question, the attempted efforts to demonstrate or refute the heterogenic doctrine, have but indifferently served the purposes of science. They have made us at least to see more clearly the impotence of chemistry and physiology alone to solve the biological problem. It is impossible for anyone to study with care the organization of the Infusoria, and even the Protista, and believe that beings so complex are formed by spontaneous generation. The size of an animal or a vegetable signifies nothing in this question. The imperfections of the micrographic investigation have alone permitted the notion of the creation of beings such as the Paramecia, the Mucidina, etc. Even in the more inferior Protista, the Bacteria, and other Schizomycites, the hypothesis of heterogeny is reversed by the simple observation that these beings present a very complicated metamorphosis. An evolution, that is to say a series of supposed forcible metamorphoses, a special condition of the germ, resulting from heredity, consequently proves a generation dependent on other than anterior organisms.

This reasoning, however, demonstrates in an unobjectionable manner that the first living beings were formed independent of all preëxisting organization, and that these beings were as little organized as possible.

The latest progress in chemistry and in biology permits us to raise the veil partly in recovering the obscure origin of living matter.

ANIMAL-VEGETABLES, PROTISTA.

When we behold the plants and animals that ordinarily surround us, the distinction between the animal and vegetable kingdom is somehow intuitive. And it seems a loss of time and trouble to indicate the character which separates

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