My Friends: In furtherance of our object, which is to prove that all religions have been founded in error, I proceed to expound the tenth law of our nature, which is: "That the individual is made to possess and acquire the worstcharacter, when his organization at birth has been compounded of the most inferior propensities, faculties, and qualities of our common nature, and when so organized, he has been placed from birth to death, amidst the most vicious or worst circumstances." This, my friends, is the law of nature that teaches the origin of evil in man. Man becomes an evil being when his original organization is imperfect; and when, in addition thereto, he is placed amid vicious or unfavorable circumstances. But can the individual justly or rationally be blamed, because his organization has been thus imperfectly formed? Can he be rationally censured because, with this unperfect organization, he has been so unfortunate as to be cast into the vortex of the [94] most vicious and deteriorating circumstances? And against poor human nature thus unfortunately organized, and thus unhappily circumstanced, what has the ignorance of the world done? Why, it has called these objects of a just and rational commiseration and sympathy, all manner of hard names, and inflicted upon them all manner of injustice. In addition to the disadvantage of their mal-organization; in addition to the utter impossibility of their resisting the vicious impressions which these unfortunate circumstances have imposed, the laws and the ignorance of all countries heap upon those poor unfortunates, pains, penalties, and every kind of evil. Whereas, had we but known what manner of beings we are, immediately on discovering a fellow-being thus unfortunate in his organization, instead of visiting him with penalties and persecution, we should become fourfold more kind and attentive to him, endeavoring to make amends by our experience and knowledge for his mal-organization. But instead of this rational course of conduct, the ignorance of man has done everything in its power to make bad worse. There has been no eye to pity, there has been none to say: We know that you had no control over the formation of this inferior organization; we will, therefore, not call you hard names, but will endeavor to remove from you every deteriorating circumstance. We will place you in circumstances calculated to remedy the evils of mal-organization. Had we been wise and enlightened, had we possessed a true knowledge of the constitution of human nature, this would ever have been the only practice of the world in these cases. But, do any of the religions of the world speak in this language or spirit to such unfortunates? Do they not, on the other hand, denounce the punishment of hell-fire upon them?

      My friends, if there had existed a spark of true light in the world, such premises, such conclusions, and such practices would never have been dreamed of. Now, where is their demoralizing influence to be found? How, or wherein, do these laws of our nature lead to one inconvenience in practice? On the contrary, might I not boldly ask: Where is the code of laws, ever invented by ignorant man, to be found, that is at all comparable to them? I call these Divine laws. And whenever we shall have the wisdom to form our municipal codes of law upon them, they will be framed not for the punishment, but for the prevention of crime. They will not be written in blood, as all laws now are. And how much easier and how much better is prevention than cure? Under all the religions of the world, all the bad passions, and all the inferior feelings of our nature, have been arrayed in arms against that portion of our fellow-beings who are the most legitimate and rational objects of extraordinary care and tenderness, sympathy [95] and compassion. Under every rational subject it is plain that these badly organized and unhappily circumstanced individuals, instead of being persecuted and tortured, ought to have been most commiserated and attended to. Whether would it be better, think you, to nip bad habits, propensities, and dispositions in the bud, or allow them, unchecked, to grow up in full vigor or maturity, and then employ a legion of officers of justice, so called (I call them officers of injustice), to imprison, scourge, and sacrifice these unfortunates. I say unhesitatingly, that there is not a particle of justice, rationality, or common sense, in such proceedings.

      We will proceed now to the eleventh law of our nature, "That an individual is made to possess and to acquire a medium character when his individual organization has been created superior, and when the circumstances which surround him from birth to death produce continued vicious or unfavorable impressions. Or when his organization has been formed of inferior materials, and the circumstances in which he has been placed from birth to death, are of a character to produce superior impressions only. Or when there has been some mixture of good and bad qualities in the original organization, and when it has also been placed through life, in varied circumstances of good and evil. This last compound has been hitherto the common lot of mankind." Now, my friends, when we look calmly and without prejudice at all the past proceedings of our race, and investigate the practical results produced by all the religions of the world, we find that the utmost they have ever attained to in practice, is to form a very mixed, and very inferior character. And why? Because the authors of these religions were totally unacquainted with human nature; they knew not what it was, nor how to act upon or influence it, except by and through its most inferior qualities.

      If the inventors of these religions had possessed any true knowledge they would have devised a very different combination of circumstances from those now found to exist in any part of the world. Having been born in a Christian country, you must necessarily believe the Christian system is superior to any other. But the circumstances which the Christian system has permitted to grow up for two thousand years, have been, in nine cases out of ten, only vicious and deteriorating circumstances for human nature. Those whose leading you have followed, have been blind; they have not known one step of the way to true knowledge and happiness. And you are all at this moment in consequence surrounded with a large portion of the most vicious circumstances. But I rejoice to say, that no very formidable obstacle now interposes to prevent these degrading circumstances from being withdrawn, [96] and replaced by others of the most delightful and beneficial character. I trust, therefore, that another generation will not be allowed to pass away in the midst of such circumstances as those in which we have been trained, and in which we all now live. As soon as this knowledge which we are now endeavoring to develop shall be received into enlightened minds, they must discover the errors in which they have been trained.

      And that discovery will operate upon them so powerfully that they will be unable to submit any longer to the degradation of their present circumstances. If indeed we can discover the means of disseminating this light rapidly and extensively over the world, these changes must happen in a much shorter time than you suppose. But I cannot promise the adults of this generation, that it will be practicable for them so far to unlearn that which they have been taught, or to unassociate preconceived ideas, as to enable them to enjoy the full benefit of this change. But if circumstances shall prove favorable to my plans, I do think our children, whose characters are yet to be formed, may be placed in circumstances which cannot fail to make them happy; and compel them to receive the best dispositions, manners, and habits. But to effect this important change, you must learn to know what manner of beings you are, to know yourselves, and that thoroughly too. Then all that is false in all religions will vanish; wars will cease all over the world; commerce, for a profit or for individual gain from others, will no longer exist; disunion, on account of opinions, or of anything else, will no longer be known. Then every child born into the world, will be so educated that, wherever we go, we shall be sure to find a good and intelligent being. Who would not desire to witness this delightful change? Do I propose by the introduction of these principles to rob you of anything you have a value for? Surely the state of society, which I have described, will be of far greater practical benefit and utility than any of you or your ancestors ever enjoyed. Who has any interest in opposing this change? Have the governors, have the clergy, the lawyers, physicians, merchants, the army, or the navy? I say No. As men they have a hundredfold greater interest in promoting this change, than as members of any class, sect, or party, they can have in opposing it. I, therefore, do not come among you for the purpose of injuring or robbing any one. All I desire is that you should adopt arrangements through which every individual may be placed in a situation greatly to be envied by the most prosperous individual under the present system of things. When we shall thus acquire an accurate knowledge of ourselves, where will there be any foundation for disunion or difference of any kind? Who, or what can then prevent us all [97] from becoming members of one and the same harmonious, enlightened, happy family? Then we shall not require any of those artificial and inequitable distinctions which now exist to keep man apart from his fellow. Then we shall have millions of friends in whom there is no guile, instead of a few in whom we can place but a partial confidence. When this change shall be consummated, we shall be at home, and have friends in every part of the world. And what is to prevent this change from taking place almost immediately? You have all the necessary materials for it this moment in your possession--you have everything that can be desired to enable you to effect this change--you have powers of production at your control a hundred fold beyond your utmost wants for this purpose; and yet, in consequence of our ignorance of ourselves, and everything around us, we are contending against each other for our daily bread. All our best faculties are at this moment employed in all the professions and business of life in vain attempts to buy cheap and sell dear. What an employment for such beings as we are! Beings who are taught to look forward to an immortality in heaven. And yet how many now desirous to attend this discussion, cannot leave their occupations, for the fear of losing the means by which to obtain a subsistence for themselves and families.

      My friend, Mr. Campbell, does not at present perceive how these arguments apply to the subject before us, but to me they appear to bear directly upon it; and moreover that there is no other way to understand the argument, except in this mode of treating it. And Mr. Campbell will discover in the sequel, that I have not deviated at all from the object before us, but he (doubtless from the purest motives, and unconsciously to himself) has endeavored to lead me astray from the main object, and to induce me to embark with him into the ocean of metaphysical disquisitions, where we might be tossed about for ten thousand years, and then be no nearer the port than we are now.

      I wish to keep your attention to facts, and not to advance one step beyond their plain and obvious or legitimate conclusions. While we thus act, certain knowledge lies directly in our path, and the best practical results must follow. I have directed my mind day by day, and hour by hour, to unravel the mysteries of ignorance in such a manner as to present the lights of true knowledge plainly before my fellow-beings. I have endeavored to sift and re-sift all these principles for which I now contend; I have brought them before the most acute and comprehensive minds; I have urged them to try them through the fire, and to detect, if they possibly could, any error which they contained. For I well know that if they contained one error or one inconsistency, [98] they must fall to the ground. My friends, you should always bear in mind, that truth and inconsistency cannot exist together. But I have traveled many countries, and have come into collision with minds of the first caliber in the world, but never yet met with that mind which could detect error, fallacy, or inconsistency, in one of these principles. If my friend, Mr. Campbell, can detect error in them, and demonstrate that error to me, I will frankly acknowledge that I have been deceived, and I will most willingly pledge myself both to Mr. Campbell, and to you, my friends, that from the moment I am convinced of the existence of a single error or inconsistency in these principles, I will do as much to promulgate the truth which shall be demonstrated to me, and to expose the error into which I have fallen, as I have done to bring forward the system containing that error. And Mr. Campbell need not fear that there remains on my mind any early impression which can operate to prevent my declaring the whole truth to any assembly in the world.

      After proceeding with this subject in the manner I have proposed it, Mr. Campbell will discover that the points which he wishes to seize upon will be presented in a manner well suited to his own objects and purposes; but I wish to bring forward my subject in such a connection, that all who are capable of reasoning accurately may comprehend it.

[COD 94-99]