A GLIMPSE OF HUMANISM AROUND 1800

By

Karl H. Puechl

October 1, 1994

Today, I would like to point out a few facts about our heritage; not only the heritage of Humanists, but, more generally, some aspects of our American heritage. When I was growing up in Vermont, Vermont had four colleges that had a national reputation: the University of Vermont; Middlebury College, Norwich University, and Bennington College, which illustrates the diversity of Vermont. My wife, Jean, and I met while attending the University of Vermont (Universitas Verditas Montis or UVM, for short). At that time, and probably even today, a story that made the rounds on campus was that the founder of the University was Ira Allen, and that he was an atheist. The story goes further and relates that when the Deacons at Yale University heard of this, they founded Middlebury College in order to counteract the heresies that might be taught at UVM. I relate this background since it is pertinent to an event that occurred this summer during our visit back to Vermont.

During our stay, we visited the Sheldon Museum in Middlebury, and to my surprise I noticed a book in a glass case, opened to the title page which read: REASON, The Only Oracle of Man; or A COMPENDIOUS SYSTEM OF NATURAL RELIGION by Col. Ethan Allen. As I have mentioned, I knew that Ira Allen was an atheist, but I had never heard anything about his brother, Ethan, except that he was the leader of the Green Mountain boys, which I had always considered to be a bunch of rag-tag farm-boys. Upon our return home to Southern California, I was surprised to find a copy of this book in the Riverside County Library. I would like to share some of the contents with you.

The title page of the version on hand at Riverside reads as follows: REASON, The Only Oracle of Man; or A COMPENDIOUS SYSTEM OF NATURAL RELIGION. By Col. Ethan Allen. To which is added, CRITICAL REMARKS of the TRUTH AND HARMONY OF THE FOUR GOSPELS, with Observations on the Instructions Given by Jesus Christ, and the DOCTRINES OF CHRISTIANITY. A Free Thinker. New-York: Published by G. W. & A. J. Matsell, 94 Chatham-Street. Philadelphia: Wm. Sinclair, No. 71 Chestnut-Street. 1836. (In the INTRODUCTION, it is noted that the book was originally printed by a Mr. Haswell of Bennington, Vt. in 1784.)

At the end of the book there is provided a CATALOGUE OF LIBERAL WORKS for sale by G. W. & A. J. Matsell, No. 94 Chatham, near Pearl-Street, New York. Following are just a few of the articles listed:

The Free Enquirers' Family Library. Published semi-monthly, at $3 per annum,

Good Sense, or Natural Ideas opposed to Supernatural, by Baron D'Holbach. 44 cts.

A Treatise on Blasphemy, Liberty of the Press, and Law of Libel, with copious notes and references to authorities in Great Britain and the United States, by Thomas Cooper, M. D. 75 cts; No Free Inquirer's Library ought to be without this work. It ably "maintains the right to Free Discussion in its fullest extent, as applied to any and every question within the widest range of human inquiry."

National Hymns for the use of those who are slaves to no sect. 25 cts.

The Speculation Dictionary, by I. B. Smith 62 cts; This is an original and pithy work of peculiar merit, and may be justly entitled an efficient antidote for the poison of sectarian bigotry and fanaticism.

Now I get to the excerpts from Ethan Allen's book.

In the PREFACE, he writes: "In the circle of my acquaintance, (which has not been small,) I have generally been denominated a Deist, the reality of which I never disputed, being conscious I am no Christian, except mere infant baptism make me one; and as to being a Deist, I know not, strictly speaking whether I am one or not, for I have never read their writings; mine will therefore determine the matter; for I have not in the least disguised my sentiments, but have written freely without any conscious knowledge of prejudice for, or against any man, sectary or party whatever; but wish that good sense, truth and virtue may be promoted and flourish in the world, to the detection of delusion, superstition, and false religion: and therefore any errors in the succeeding treatise, which may be rationally pointed out, will be readily rescinded.

In CHAPTER I, he writes: The desire of knowledge has engaged the attention of the wise and curious among mankind in all ages, which has been productive of extending the arts and sciences far and wide in the several quarters of the globe, and excited the contemplative to explore nature's laws in a gradual series of improvement, until philosophy, astronomy, geography and history, with many other branches of science, have arrived to a great degree of perfection. It is nevertheless to be regretted, that the bulk of mankind, even in those nations which are most celebrated for learning and wisdom, are still carried down the torrent of superstition, and entertain very unworthy apprehensions of the BEING, PERFECTIONS, CREATION, AND PROVIDENCE of God, and their duty to him, which lays an indispensable obligation on the philosophic friends of human nature, unanimously to exert themselves in every lawful, wise, and prudent method, to endeavour to reclaim mankind from their ignorance and delusion, by enlightening their minds in those great and sublime truths concerning God and his providence, and their obligations to moral rectitude, which in this world, and that which is to come, cannot fail greatly to affect their happiness and well being. Though "none by searching can find out God, or the Almighty to Perfection," yet I am persuaded, that if mankind would dare to exercise their reason as freely on those divine topics, as they do in the common concerns of life, they would, in a great measure, rid themselves of their blindness and superstition, gain more exalted ideas of God and their obligations to him and one another, and be proportionably delighted and blessed with the views of his moral government, make better members of society, and acquire many powerful incentives to the practice of morality, which is the last and greatest perfection that human nature is capable of. ... It is by reason that we are able to compound an idea of a moral character, whether applied to God or man; it is that which gives us the supremacy over the irrational part of the creation.

In CHAPTER II he writes: To suppose that God Almighty has confined his goodness to this world, to the exclusion of all others, is much similar to the idle fancies of some individuals in this world, that they, and those of their communion or faith, are the favorites of heaven exclusively; but these are narrow and bigoted conceptions, which are degrading to a rational nature, and utterly unworthy of God, of whom we should form the most exalted ideas.

In CHAPTER IV he says: That mankind are by nature endowed with sensation and reflection, from which results the power of reason and understanding, will not be disputed. The senses are well calculated to make discoveries of external objects, and to communicate those notices, or simple images of things to the mind, with all the magnificent simplicity of nature, which opens an extensive field of contemplation to the understanding, enabling the mind to examine into the natural causes and consequences of things, and to investigate the knowledge of moral good and evil, from which, together with the power of agency, results the human conscience. This is the origin of moral obligation and accountability, which is called natural religion; for without the understanding of truth from falsehood, and right from wrong, which is the same as justice from injustice, and a liberty of agency, which is the same as a power of proficiency in either moral good or evil: mankind would not be rational or accountable creatures. But as certain as God is perfect in wisdom and goodness, natural religion is sufficient and complete; and having had the divine approbation, and naturally resulting from a rational nature, is as universally promulgated to mankind as reason itself. But to the disadvantage of the claim of all subsequent religions, called revelations, whether denominated inspired, external, supernatural, or what not, they came too late into the world to be essential to the well being of mankind, or to point out to them the only way to heaven and everlasting blessedness; inasmuch as for the greatest part of mankind who have ever lived in this world, have departed this life previous to the eras and promulgations of such revelations.

In CHAPTER V he writes: There is not any thing which has contributed so much to delude mankind in religious matters, as mistaken apprehensions concerning supernatural inspiration or revelation; not considering that all true religion originates from reason, and can no otherwise be understood but by the exercise and improvement of it; therefore they are apt to confuse their minds with such inconsistencies. ... We must perceive by our sense, before we can reflect with the mind. Our sensorium is that essential medium between the divine and human mind, through which God reveals to man the knowledge of nature, and is our only door of correspondence with God or with man.

In CHAPTER VI he writes: As to the existence of a God, previous to Moses' era of the first days' work, he does not inform us. The first notice he gives us of a God was of his laborious working by the day, a theory of creation (as I should think) better calculated for the servile Israelitish Brick-makers, than for men of learning and science in these modern times. ... Inattention to reason, and ignorance of the nature of things makes many of mankind give credit to miracles. ... What is called slight-of-hand, is by some people thought to be miraculous. Astrological calculations of nativities, lucky and unlucky days and seasons, are by some regarded; and even moles on the surface of the skin are thought to be portentive of good or bad fortune. ... Some of the individuals accused of witchcraft in Salem were so infatuated with the delusion, that at their execution they confessed themselves guilty of the sorcery for which they were indicted; nor did the fanaticism meet with a check until some of the first families were accused with it, who made such an opposition to the persecutions, as finally put an end to any further execution of the Salemites. ... Nothing is more evident to the understanding part of mankind, than that in those parts of the world where learning and science has prevailed, miracles have ceased; but in such parts of it as are barbarous and ignorant, miracles are still in vogue; which is of itself a strong presumption that in the infancy of letters, learning and science, or in the world's non-age, those who confided in miracles, as a proof of the divine mission of the first promulgators of revelation, were imposed upon by fictitious appearances instead of miracles. ... Prayer to God is no part of a rational religion, nor did reason ever dictate it, but, was it duly attended to, it would teach us the contrary. To make known our wants to God by prayer or to communicate any intelligence concerning ourselves or the universe to him, is impossible, since his omniscient mind has a perfect knowledge of all things, and therefore, is beholden to none of our correspondence to inform himself of our circumstances, or of what would be wisest and best to do for us in all possible conditions and modes of existence, in our never ending duration of beings. We ought to act up to the dignity of our nature, and demean ourselves, as creatures of our rank and capacity, and not presume to dictate any thing, less or more, to the governor of the universe; who rules not by our proscriptions, but by eternal and infinite reason. To pray for any thing, which we can obtain by the due application of our natural powers, and neglect the means of procuring it, is impertinence and laziness in the abstract. When teachers can once make the people believe that God answers their prayers, and that their eternal interest is dependent on them, they soon raise themselves to opulency, rule and high sounding titles; as that of His Holiness --- the Reverend Father in God --- The Holy Poker --- Bishop of Souls --- and a variety of other such like appellations, derogatory to the honour or just prerogative of God.

In CHAPTER VIII he writes: The short of the matter is this, that without reason we could not have faith, and without the eye or eyes we could not see, but once admitting that we are rational, faith follows of course, naturally resulting from the dictates of reason. It is the knowledge of the discovery of truth alone, which is gratifying to that mind who contemplates its superlative beauty. That tradition has had a powerful influence on the human mind is universally admitted, even by those who are governed by it in the articles or discipline of their faith; for though they are blind with respect to their own superstition, yet they can perceive and despise it in others. Protestants very readily discern and expose the weak side of Popery, and Papists are as ready and acute in discovering the errors of heretics. With equal facility do Christians and Mahometans spy out each others inconsistencies, and both have an admirable sagacity to descry the superstition of the heathen nations. Nor are the Jews wholly silent in the matter; "O God the heathen are come into thine inheritance, thy holy temple have they defiled." What abomination must this have been in the opinion of a nation who had monopolized all religion to themselves! Monstrous vile Heathen, that they should presume to approach the sanctum Sanctorum! The Christians call the Mahometans by the odious name of infidels, but the Musselmen, in their opinion, cannot call the Christians by a worse name than that which they have given themselves, they therefore call them Christians. What has been already observed upon tradition, is sufficient to admonish us of its errors and superstitions, and the prejudices to which a bigoted attachment thereto exposes us, to which is abundantly sufficient to excite us to a careful examination of our respective traditions, and not to rest satisfied until we have regulated our faith by reason.

In CHAPTER X he writes: Who in the exercise of reason can believe, that Adam and Eve by eating of such a spontaneous fruit could have incurred the eternal displeasure of God, as individuals? Or that the divine vindictive justice should extend to their unoffending offspring then unborn? And sentence the human progeny to the latest posterity to everlasting destruction? And in CHAPTER XI he goes on in this vein and writes: The doctrine of imputation [original sin] is in every point of view incompatible with the moral perfections of God.

In CHAPTER XII he writes: Admitting for argument sake that the Scriptures of the Old and New Testament were originally of divine supernatural inspiration, and that their first manuscript copies were the infallible institutions of God, yet to trace them from their respective ancient dead languages, and different and diverse translations, from the obscure hieroglyphical pictures of characters, in which they were first written, through all the vicissitudes and alterations of human learning, prejudices, superstitions, enthusiasms and diversities of interests and manners, to our time, so as to present us with a perfect edition from its promised infallible original manuscript copies, would be impossible. The various and progressive methods of learning, with the insurmountable difficulties of translating any supposed antiquated written revelation would not admit of it, as the succeeding observation on language and grammar will fully evince. I do not understand Latin, Greek or Hebrew, in which languages, it is said, that the several original manuscripts of the scriptures were written; but I am informed by the learned therein, that, like other languages, they have gone through their respective alterations and refinements, which must have been the case, except they reached their greatest perfection in their first composition; of which the progressive condition of man could not admit. So that the learned in those languages, at this day, know but little or nothing how they were spoken or written when the first manuscript copies of the scriptures were composed; and consequently, are not able to inform us, whether their present translations do, any of them, perfectly agree with their respective original premised infallible manuscript copies, or not. And inasmuch as the several English translations of the Bible do materially differ from each other, it evinces the confused and blundering condition in which it has been handed down to us. It is not to be supposed that all the alterations which have taken place in language, have been merely by improving it. In many instances, ignorance, accident or custom has varied it to its disadvantage, but it has nevertheless been subject to correction, and generally speaking, has been altered for the better, yet, by one means or other has been so fluctuating and unstable, as that an infallible revelation could not have been genuinely preserved, through all the vicissitudes and revolutions of learning, for more than seventeen hundred years last past to this day. Every commentary and annotation on the Bible, implicitly declares its fallibility; for if the scriptures remained genuine and entire, they would not stand in need of commentaries and expositions, but would shine in their infallible lustre and purity without them. It has been owing to different comments on the scriptures, that christians have been divided into sectaries. Every commentator, who could influence a party to embrace his comment, put himself at the head of a division of christians; as Luther, Calvin, and Arminius, laid the foundation of the sectaries who bear their names; and the Socinians were called after the Scismatical Socinius; the same may be said of each of the sectaries. "Mahomet taking notice of the numerous sects and divisions among christians, in his journeys to Palestine, etc.,. thought it would not be difficult to introduce a new religion, and make himself high priest and sovereign of the people."... The Roman Catholics, to avail the evils of imperfection, fallibility and imposture of man, have set up the Pope to be infallible; this is their security against being misguided in their faith, and by ascribing holiness to him, secure themselves from imposture; a deception, which is incompatible with holiness. So that in matters of faith, they have nothing more to do, but to believe as their church believes. ... In short, reason would prompt us to conclude, that had God, in very deed, made a revelation of his mind and will to mankind, as a rule of duty and practice to them, and to be continued as such to the latest posterity, he would in the course of his providence have ordered matters so that it should have been deposited, translated, and kept, in the hands of men of a more unexceptionable character than those holy cheats can pretend to. Witchcraft and priestcraft, were introduced into this world together, in its non-age; and has gone on, hand in hand together, until about half a century past, when witchcraft began to be discredited, and is at present almost exploded, both in Europe and America. This discovery has depreciated priestcraft, on the scale of at least fifty per cent, per annum, and rendered it highly probably that the improvement of succeeding generations, in the knowledge of nature, and science, will exalt the reason of mankind, above the tricks and impostures of priests, and bring them back to the religion of nature and truth; ennoble their minds and be the means of cultivating concord, and mutual love in society, and of extending charity, and good will to all intelligent beings throughout the universe; exalt the divine character, and lay a permanent foundation for truth and reliance on providence; establish our hopes and prospects of immortality, and be conducive to every desirable consequence, ...

In CHAPTER XIII he writes: The superstitious thus set up a spiritual discerning, independent of, and in opposition to reason, and their mere imaginations pass with each other, and with themselves, for infallible truth. Hence it is, that they despise the progressive and wearisome reasonings of philosophers (which must be admitted to be a painful method of arriving at truth) but as it is the only way in which we can acquire it, I have pursued the old natural road of raciocination, concluding, that as this spiritual discerning is altogether inadequate to the management of any of the concerns of life, or of contributing any assistance or knowledge towards the perfecting of the arts and sciences, it is equally unintelligible and insignificant in matters of religion; and therefore conclude, that if the human race in general, could be prevailed upon to exercise common sense in religious concerns, those spiritual fictions would cease, and be succeeded by reason and truth. ... Reason therefore must be the standard, by which we determine the respective claims of revelation; for otherwise we may as well subscribe to the divinity of the one as of the other, or to the whole of them, or to none at all. So likewise on this thesis, if reason rejects the whole of those revelations, we ought to return to the religion of nature and reason. But the fantastical illuminations of the credulous and superstitious part of mankind, proceed from weakness, and a far as they take place in the world subvert the religion of REASON, NATURE AND TRUTH.

Critical Remarks on the TRUTH AND HARMONY OF THE FOUR GOSPELS. In this which the Title Page says was written by a Free Thinker (which could have been Allen or someone else), many of the inconsistencies in these Gospels are pointed out and critiqued.

CHAPTER I. If there really is an infinitely wise and powerful Being, as Christians represent, the creator and governor of the universe, why did he allow mankind to fall into such a state of sin and misery, as to require the sacrifice of his only Son for their redemption? If he is an Omnipotent Being, was this absurd and miserable expedient of sending his Son to the earth to suffer for the sins of mankind, in order to appease his own wrath, and save them from punishment, a proof of his wisdom, power, and goodness? It is rather disgracing the name and character of an Almighty Being, to ascribe such an unjust and ineffectual plan to his judgment and contrivance. Is it likely that an all-wise God would devise such a scheme for the redemption of mankind? Is it probable that he would ally himself so closely with them as to beget a Son, in connection with a woman, when it is very evident that he pays no immediate attention to their sufferings, their miseries, or any of their transactions? Was it consistent with infinite wisdom to spend four thousand years in arranging this absurd and contemptible plan; allowing men to go on in all kinds of wickedness, without providing some effectual remedy to prevent them? Was it like Almight power to commence this imperfect work, and let it fail so completely in the execution? for it is quite evident, that it has entirely failed; mankind have not been either improved or benefited by it; one half of them have never heard of it, although it has been in operation for eighteen hundred years. But taking it for granted, that there is an Almighty Being who governs the world, it is our duty to examine if it can be clearly proved, that the four gospels were written by inspiration from him, and if they are worthy of his infinite wisdom and exalted character. It is difficult to prove that Jesus Christ ever existed ...So glaring are the differences among the genealogies presented in the Old Testament, in Matthew, and in Luke, that it cannot be concealed; the defenders of Christianity have used every argument that sophistry could invent, to reconcile them, but without success. ... These two authors [Matthew and Luke] wish to prove, that Jesus was descended from the family of David, but although their genealogies from David down to Joseph had been correct, (which is not the case,) they immediately overturn their own labour, by telling us, that Jesus was not Joseph's son, but begotten of the Holy Ghost, consequently he was not descended from David, but the son of the Holy Ghost! Matthew tells us, that Mary was espoused to Joseph, before they came together, she was found to be with child of the Holy Ghost! How was this singular circumstance ascertained? By whom was she found with child when her husband had not come near her? Did Matthew himself find that she was with child? If he did, what are we to think of him and Her? When a young woman is with child, how is it possible to prove that it is to the Holy Ghost, and not to a man? Matthew has not told us how they distinguish this case, therefore, it is not deserving of the smallest credit.

CHAPTER III. According to Luke, Jesus declared, that except a man hate his father and mother, wife and children, brethren and sisters, yea, and his own life also, he cannot be his disciple! What should we think of the founder of a religion, who declares, that his disciples must hate their nearest friends? What ought we to think of a bank of disciples teaching such sublime virtues as this? Is this Christian love and friendship? This saying is more like the expression of some gloomy fanatic, than the words of the Saviour of the world. We are told, (no doubt) that in this Jesus had a meaning different from what he spake; but why did he not speak rationally, and tell his own meaning plainly, that men might understand his doctrine at once? ... According to Matthew, Jesus told the Pharisees, "that all manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come." This is a sweeping sentence, [except] for an unknown sin, the promise that all manner of sin shall be forgiven, is very encouraging indeed. Will murder, in all its horrible shapes singly, or by thousands, (as at Paris on St. Bartholomew's day) be forgiven? Will robbery, burning, plunder, adultery, and rapes be forgiven? Will kidnapping the poor negroes, and selling them for slaves by thousands, be forgiven? Is blaspheming the Holy Ghost a greater crime than these? What is this undefined crime? The threat that it shall never be forgiven is dreadful, and shows a tyrannical disposition in this theological reformer, to declare, that an unheard of crime shall never be forgiven, and not to define clearly what that crime is?

CHAPTER IV. The discoveries of science have proved that the opinions concerning a firmament above, and a flat earth beneath, are completely inaccurate; but faith delights more in sublimity than truth; it soars far above science in its discoveries, and holds accuracy in contempt.

CHAPTER VII. After a careful examination of the four gospels, the foundation of the Christian religion, the errors and imperfections contained in them appear to be so many, that it is almost impossible to conclude from our reason alone, that they are the revealed will of an Omnipotent God. ... To consider these inconsistent books as the undoubted word of God, which it is necessary to believe, bewilders the mind with sophistry to reconcile their manifold contradictions, this perplexes the mind instead of enlightening it; but mankind are more credulous and dogmatical in their religious belief than on any other subject; no man of sound judgment would believe such improbable stories on evidence so doubtful, in any of the ordinary affairs of life. ... To the unbeliever, indeed, it may appear singular, that an Almighty God could not enable his inspired servants to write his revealed will in a clear and consistent manner, without so many improbable stories, and seeming contradictions, which are a stumbling block to many, and the cause of much unbelief. ... If the scriptures had been written with one half of the care and ability with which they have been explained and defended, they would not have been the cause of so much contention and mischief, and they would not have stood in need of so much explanation and defense. If they had been attacked with half of the zeal and ability with which they had been defended, they would have fallen long ere now; but severe laws, superstitious veneration, and able defenders, have protected and supported them. The contradictory manner in which they are written, and the doubtful and inconsistent doctrines founded upon them, has been the cause of so much strife and persecution, that for many centuries after the establishment of Christianity, mankind became more barbarous, ignorant, and miserable than before, instead of assisting the human mind in its progress to improvement, that system completely retarded it; a gloomy superstition, which sprung out of these gospels, cramped its energies, and fettered its exertions; instead of guiding society to freedom, peace, and happiness, there was founded on the authority of these writings a system of the most horrible and debasing oppression. It would be much better for all men, to depend upon their own exertions and good conduct, to promote their happiness than to believe that these inconsistent books will direct them to it; and if there is a future life, and a state of rewards and punishments therein, it would be better for every one to deserve happiness in that life, by a just and upright conduct in this, than to trust for it to a system of faith liable to so many objections, that its warmest admirers, and most zealous supporters, are afraid when its foundation is examined.

In closing, I wish to point out a fact that may or may not have any significance. As I mentioned in my introduction, Ethan Allen's book, REASON, The Only Oracle of Man, was first published in 1784. In contrast, Thomas Paine published his pamphlet, Common Sense, in 1776; but he did not publish part i of the Age of Reason until 1794, and part ii until 1796. Someday I may read both authors at about the same time in order to better appreciate who was copying from whom; or perhaps they were both writing about the same thing but approaching it from different angles. To save me from doing the reading, can anyone shed some light on this subject?