Thomas Paine: The Age of Reason. Thomas PaineЧитать онлайн книгу.
new to be learned from the dead languages, all the useful books being already translated, the languages are become useless, and the time expended in teaching and learning them is wasted. So far as the study of languages may contribute to the progress and communication of knowledge, (for it has nothing to do with the creation of knowledge), it is only in the living languages that new knowledge is to be found; and certain it is that, in general, a youth will learn more of a living language in one year, than of a dead language in seven, and it is but seldom that the teacher knows much of it himself. The difficulty of learning the dead languages does not arise from any superior abstruseness in the languages themselves, but in their being dead, and the pronunciation entirely lost. It would be the same thing with any other language when it becomes dead. The best Greek linguist that now exists does not understand Greek so well as a Grecian plowman did, or a Grecian milkmaid; and the same for the Latin, compared with a plowman or milkmaid of the Romans; it would therefore be advantageous to the state of learning to abolish the study of the dead languages, and to make learning consist, as it originally did, in scientific knowledge.
The apology that is sometimes made for continuing to teach the dead languages is, that they are taught at a time when a child is not capable of exerting any other mental faculty than that of memory; but that is altogether erroneous. The human mind has a natural disposition to scientific knowledge, and to the things connected with it. The first and favorite amusement of a child, even before it begins to play, is that of imitating the works of man. It builds houses with cards or sticks; it navigates the little ocean of a bowl of water with a paper boat, or dams the stream of a gutter and contrives something which it calls a mill; and it interests itself in the fate of its works with a care that resembles affection. It afterwards goes to school, where its genius is killed by the barren study of a dead language, and the philosopher is lost in the linguist.
But the apology that is now made for continuing to teach the dead languages, could not be the cause, at first, of cutting down learning to the narrow and humble sphere of linguistry; the cause, therefore, must be sought for elsewhere. In all researches of this kind, the best evidence that can be produced, is the internal evidence the thing carries with itself, and the evidence of circumstances that unite with it; both of which, in this case, are not difficult to be discovered.
Putting then aside, as a matter of distinct consideration, the outrage offered to the moral justice of God by supposing him to make the innocent suffer for the guilty, and also the loose morality and low contrivance of supposing him to change himself into the shape of a man, in order to make an excuse to himself for not executing his supposed sentence upon Adam — putting, I say, those things aside as matter of distinct consideration, it is certain that what is called the Christian system of faith, including in it the whimsical account of the creation — the strange story of Eve — the snake and the apple — the ambiguous idea of a man-god — the corporeal idea of the death of a god — the mythological idea of a family of gods, and the Christian system of arithmetic, that three are one, and one is three, are all irreconcilable, not only to the divine gift of reason that God hath given to man, but to the knowledge that man gains of the power and wisdom of God, by the aid of the sciences and by studying the structure of the universe that God has made.
The setters-up, therefore, and the advocates of the Christian system of faith could not but foresee that the continually progressive knowledge that man would gain, by the aid of science, of the power and wisdom of God, manifested in the structure of the universe and in all the works of Creation, would militate against, and call into question, the truth of their system of faith; and therefore it became necessary to their purpose to cut learning down to a size less dangerous to their project, and this they effected by restricting the idea of learning to the dead study of dead languages.
They not only rejected the study of science out of the Christian schools, but they persecuted it, and it is only within about the last two centuries that the study has been revived. So late as 1610, Galileo, a Florentine, discovered and introduced the use of telescopes, and by applying them to observe the motions and appearances of the heavenly bodies, afforded additional means for ascertaining the true structure of the universe. Instead of being esteemed for those discoveries, he was sentenced to renounce them, or the opinions resulting from them, as a damnable heresy. And, prior to that time, Vigilius was condemned to be burned for asserting the antipodes, or in other words that the earth was a globe, and habitable in every part where there was land; yet the truth of this is now too well known even to be told.
If the belief of errors not morally bad did no mischief, it would make no part of the moral duty of man to oppose and remove them. There was no moral ill in believing the earth was flat like a trencher, any more than there was moral virtue in believing that it was round like a globe; neither was there any moral ill in believing that the Creator made no other world than this, any more than there was moral virtue in believing that he made millions, and that the infinity of space is filled with worlds. But when a system of religion is made to grow out of a supposed system of creation that is not true, and to unite itself therewith in a manner almost inseparable therefrom, the case assumes an entirely different ground. It is then that errors not morally bad become fraught with the same mischiefs as if they were. It is then that the truth, though otherwise indifferent itself, becomes an essential by becoming the criterion that either confirms by corresponding evidence, or denies by contradictory evidence, the reality of the religion itself. In this view of the case, it is the moral duty of man to obtain every possible evidence that the structure of the heavens, or any other part of creation affords, with respect to systems of religion. But this, the supporters or partisans of the Christian system, as if dreading the result, incessantly opposed, and not only rejected the sciences, but persecuted the professors. Had Newton or Descartes lived three or four hundred years ago, and pursued their studies as they did, it is most probable they would not have lived to finish them; and had Franklin drawn lightning from the clouds at the same time, it would have been at the hazard of expiring for it in the flames.
Later times have laid all the blame upon the Goths and Vandals; but, however unwilling the partisans of the Christian system may be to believe or to acknowledge it, it is nevertheless true that the age of ignorance commenced with the Christian system. There was more knowledge in the world before that period than for many centuries afterwards; and as to religious knowledge, the Christian system, as already said was only another species of mythology, and the mythology to which it succeeded was a corruption of an ancient system of theism.4
All the corruptions that have taken place in theology and in religion, have been produced by admitting of what man calls revealed religion. The Mythologists pretended to more revealed religion than the Christians do. They had their oracles and their priests, who were supposed to receive and deliver the word of God verbally, on almost all occasions.
Since, then, all corruptions, down from Moloch to modern predestinarianism, and the human sacrifices of the heathens to the Christian sacrifice of the Creator, have been produced by admitting of what is called revealed religion, the most effectual means to prevent all such evils and impositions is not to admit of any other revelation than that which is manifested in the book of creation, and to contemplate the creation as the only true and real word of God that ever did or ever will exist; and that everything else, called the word of God, is fable and imposition.
It is owing to this long interregnum of science, and to no other cause, that we have now to look through a vast chasm of many hundred years to the respectable characters we call the ancients. Had the progression of knowledge gone on proportionably with that stock that before existed, that chasm would have been filled up with characters rising superior in knowledge to each other; and those ancients we now so much admire would have appeared respectably in the background of the scene. But the Christian system laid all waste; and if we take our stand about the beginning of the sixteenth century, we look back through that long chasm to the times of the ancients, as over a vast sandy desert, in which not a shrub appears to intercept the vision to the fertile hills beyond.
It is an inconsistency scarcely possible to be credited, that anything should exist, under the name of a religion, that held it to be irreligious to study and contemplate the structure of the universe that God has made. But the fact is too well established to be denied. The event that served more than any other to break