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Age of Reason FootnotesAge of Reason, Footnote 1
It is, however, necessary to except the declaration which says that God visits the sins of the fathers upon the children; it is contrary to every principle of moral justice.
Age of Reason, Footnote 2
As there are many readers who do not see that a composition is poetry unless it be in rhyme, it is for their information that I add this note.
Age of Reason, Footnote 3
As those men who call themselves divines and commentators, are very fond of puzzling one another, I leave them to contest the meaning of the first part of the phrase, that of an evil spirit from God. I keep to my text- I keep to the meaning of the word prophesy.
Age of Reason, Footnote 4
It is impossible for us now to know at what time the heathen mythology began; but it is certain, from the internal evidence that it carries, that it did not begin in the same state or condition in which it ended. All the gods of that mythology, except Saturn, were of modern invention. The supposed reign of Saturn was prior to that which is called the heathen mythology, and was so far a species of theism, that it admitted the belief of only one God. Saturn is supposed to have abdicated the government in favor of his three sons and one daughter, Jupiter, Pluto, Neptune, and Juno; after this, thousands of other Gods and demi-gods were imaginarily created, and the calendar of gods increased as fast as the calendar of saints and the calendars of courts have increased since.
Age of Reason, Footnote 5
The same school, Thetford In Norfolk that the present Counsellor Mingay went to and under the same master.
Age of Reason, Footnote 6
As this book may fall into the hands of persons who do not know what an orrery is, it is for their information I add this note, as the name gives no idea of the uses of thing. The orrery has its name from the person who invented it. It is a machinery of clock-work, representing the universe in miniature, and in which the revolution of the earth round itself and round the sun, the revolution of the moon round the earth, the revolution of the planets round the sun, their relative distances from the sun, as the centre of the whole system, their relative distances from each other, and their different magnitudes, are represented as they really exist in what we call the heavens.
Age of Reason, Footnote 7
Allowing a ship to sail, on an average, three miles in an hour, she would sail entirely round the world in less than one year, if she could sail in a direct circle; but she is obliged to follow the course of the ocean.
Age of Reason, Footnote 8
Those who supposed that the sun went round the earth every 24 hours made the same mistake in idea that a cook would do in fact, that should make the fire go round the meat, instead of the meat turning round itself toward the fire.
Age of Reason, Footnote 9
If it should be asked, how can man know these things? I have one plain answer to give, which is, that man knows how to calculate an eclipse, and also how to calculate to a minute of time when the planet Venus, in making her revolutions around the sun will come in a straight line between our earth and the sun, and will appear to us about the size of a large pea passing across the face of the sun. This happens but twice in about a hundred years, at the distance of about eight years from each other, and has happened twice in our time, both of which were foreknown by calculation. It can also be known when they will happen again for a thousand years to come, or to any other portion of time. As, therefore, man could not be able to do these things if he did not understand the solar system, and the manner in which the revolutions of the several planets or worlds are performed, the fact of calculating an eclipse, or a transit of Venus, is a proof in point that the knowledge exists; and as to a few thousand, or even a few million miles, more or less, it makes scarcely any sensible difference in such immense distances.
Age of Reason, Footnote 10
Euclid, according to chronological history, lived three hundred years before Christ, and about one hundred before Archimedes; he was of the city of Alexandria, in Egypt.
Age of Reason, Footnote 11
In II. Kings, chap. xiv., verse 25, the name of Jonah is mentioned on account of the restoration of a tract of land by Jeroboam; but nothing further is said of him, nor is any allusion made to the book of Jonah, nor to his expedition to Nineveh, nor to his encounter with the whale.
Age of Reason, Footnote 12
I observed, as I passed along, several broken and senseless passages in the Bible, without thinking them of consequence enough to be introduced in the body of the work; such as that, I. Samuel, chap. xiii. ver. 1, where it is said, "Saul reigned one year; and when he had reigned two years over Israel, Saul chose him three thousand men," &c. The first part of verse, that Saul reigned one year, has no sense, since it does not tell us what Saul did, nor say anything of what happened at the end of that one year; and it is, besides, mere absurdity to say he reigned one year, when the very next phrase says he had reigned two; for if he had reigned two, it was impossible not to have reigned one.
Another instance occurs in Joshua, chap. v, where the writer tells us a story of an angel (for such the table of contents at the head of the chapter calls him) appearing unto Joshua; and the story ends abruptly, and without any conclusion. The story is as follows: Verse 13, "And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and behold there stood a man over against him with his sword drawn in his hand; and Joshua went unto him and said unto him, Art thou for us or for our adversaries?" Verse 14, "And he said, Nay; but as captain of the hosts of the Lord am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my Lord unto his servant?" Verse 15, "And the captain of the Lord's host said unto Joshua, Loose thy shoe from off thy foot: for the place whereon thou standeth is holy. And Joshua did so." And what then? nothing, for here the story ends, and the chapter too.
Either the story is broken off in the middle, or it is a story told by some Jewish humorist, in ridicule of Joshua's pretended mission from God; and the compilers of the Bible, not perceiving the design of the story, have told it as a serious matter. As a story of humor and ridicule it has a great deal of point, for it pompously introduces an angel in the figure of a man, with a drawn sword in his hand, before whom Joshua falls on his face to the earth and worships (which is contrary to their second commandment); and then this most important embassy from heaven ends in telling Joshua to pull off his shoe. It might as well have told him to pull up his breeches.
It is certain, however, that the Jews did not credit everything their leaders told them, as appears from the cavalier manner in which they speak of Moses, when he was gone into the mount. "As for this Moses" say they, "we wot not what is become of him." Exod. chap. xxxii, ver. I.
Age of Reason, Footnote 13
Particulars of the Families from the second Chapter of Ezra. Chap. ii
|Verse 3 2172||Verse 14 2056||Verse 25 743||Verse 36 973|
|4 372||15 454||26 621||37 1052|
|5 775||16 98||27 122||38 1247|
|6 2812||17 323||28 223||39 1017|
|7 1254||18 112||29 52||40 74|
|8 945||19 223||30 156||41 128|
|9 760||20 95||31 1254||42 139|
|10 642||21 123||32 320||53 392|
|11 623||22 56||33 725||60 652|
|12 1222||23 128||34 345|
|13 666||24 42||35 3630|
Age of Reason, Footnote 14
The prayer known by the name of Agur's prayer, in the 30th chapter of Proverbs, immediately preceding the proverbs of Lemuel, and which is the only sensible, well-conceived and well-expressed prayer in the Bible, has much the appearance of being a prayer taken from the Gentiles. The name of Agur occurs on no other occasion than this; and he is introduced, together with the prayer ascribed to him, in the same manner, and nearly in the same words, that Lemuel and his proverbs are introduced in the chapter that follows. The first verse of the 30th chapter says, "The words of Agur, the son of Jakeh, even the prophecy." Here the word prophecy is used in the same application it has in the following chapter of Lemuel, unconnected with any thing of prediction. The prayer of Agur is in the 8th and 9th verses, "Remove far from me vanity and lies; give me neither poverty nor riches; feed me with food convenient for me; lest I be full and deny thee, and say, Who is the Lord? or lest I be poor and steal, and take the name of my God in vain." This has not any of the marks of being a Jewish prayer, for the Jews never prayed but when they were in trouble, and never for anything but victory, vengeance and riches.
Age of Reason, Footnote 15
Those that look out of the window shall be darkened, is an obscure figure in translation for loss of sight.
Age of Reason, Footnote 16
See beginning of chapters xiii, xv, xvii, xix, xxi and xxii.
Age of Reason, Footnote 17
In the 14th verse of the 7th chapter, it is said that the child should be called Immanuel; but this name was not given to either of the children otherwise than as a character which the word signifies. That of the prophetess was called Maher-shalal-hash-baz, and that of Mary was called Jesus.
Age of Reason, Footnote 18
I observed two chapters, 16th and 17th, in the first book of Samuel, that contradict each other with respect to David, and the manner he became acquainted with Saul; as the 37th and 38th chapters of the book of Jeremiah contradict each other with respect to the cause of Jeremiah's imprisonment.
In the 16th chapter of Samuel, it is said, that an evil spirit of God troubled Saul, and that his servants advised him (as a remedy) "to seek out a man who was a cunning player upon the harp." And Saul said, [verse 17,] Provide me now a man that can play well, and bring him to me. Then answered one of the servants, and said, Behold I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. Wherefore Saul sent messengers unto Jesse, and said, "Send me David thy son." And [verse 21,] David came to Saul, and stood before him, and he loved him greatly, and he became his armor-bearer. And when the evil spirit from God was upon Saul [ver. 23] that David took an harp, and played with his hand: so Saul was refreshed, and was well."
But the next chapter  gives an account, all different to this, of the manner that Saul and David became acquainted. Here it is ascribed to David's encounter with Goliah, when David was sent by his father to carry provision to his brethren in the camp. In the 55th verse of this chapter it is said, "And when Saul saw David go forth against the Philistine [Goliah], he said unto Abner, the captain of the host, Abner, whose son is this youth? And Abner said, As thy soul liveth, O king, I cannot tell. And the king said, Enquire thou whose son the stripling is. And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. And Saul said to him, Whose son art thou young man? And David answered, I am the son of thy servant Jesse the Bethlehemite." These two accounts belie each other, because each of them supposes Saul and David not to have known each other before. This book, the Bible is too ridiculous even for criticism.
Age of Reason, Footnote 19
I know not what is the Hebrew word that corresponds to the word seer in English; but I observe it is translated into French by la voyant, from the verb voir, to see; and which means the person who sees, or the seer.
Age of Reason, Footnote 20
Mary, the supposed virgin-mother of Jesus, had several other children, sons and daughters. See Matthew, chap. xiii, verses 55, 56.
Age of Reason, Footnote 21
From the birth of David to the birth of Christ is upwards of 1080 years; and as the lifetime at tempted to be proved, namely, the absence o full generations. To find therefore the average age of each person mentioned in the list, at the time his first son was born, it is only necessary to divide 1080 years by 27, which gives 40 years for each person. As the lifetime of man was then but the same extent it is now, it is an absurdity to suppose that 27 following generations should all be old bachelors, before they married; and the more so, when we are told, that Solomon, the next in succession to David, had a house full of wives and mistresses before he was twenty-one years of age. So far from this genealogy being a solemn truth, it is not even a reasonable lie. This list of Luke gives about twenty-six years for the average age, and this is too much.
Age of Reason, Footnote 22
According to John, the sentence was not passed till about the sixth hour (noon), and, consequently, the execution could not be till the afternoon; but Mark says expressly, that he was crucified at the third hour (nine in the morning), chap. xv, verse 25. John, chap. xix, verse 14.
Age of Reason, Footnote 23
The former part of the Age of Reason has not been published in two years, and there is already an expression in it that is not mine. The expression is, The book of Luke was carried by a majority of one voice only. It may be true, but it is not I that have said it. Some person, who might know of the circumstance, has added it in a note at the bottom of the page of some of the editions, printed either in England or in America; and the printers, after that, have placed it into the body of the work, and made me the author of it. If this has happened within such a short space of time, notwithstanding the aid of printing, which prevents the alteration of copies individually, what may not have happened in a much greater length of time, when there was no printing, and when any man who could write could make a written copy, and call it an original by Matthew, Mark, Luke, or John?
Age of Reason, Footnote 24
I have these two extracts from Boulanger's Life of Paul, written in French. Boulanger has quoted them from the writings of Augustine against Fauste, to which he refers.
Age of Reason, Footnote 25
Boulanger, in his Life of Paul, has collected from the ecclesiastical histories, and from the writings of fathers, as they are called, several matters which show the opinions that prevailed among the different sects of Christians at the time the Testament, as we now see it, was voted to be the word of God. The following extracts are from the second chapter of that work.
"The Marcionists, (a Christian sect,) assumed that the evangelists were filled with falsities. The Manicheans, who formed a very numerous sect at the commencement of Christianity, rejected as false all the New Testament, and showed other writings quite different that they gave for authentic. The Cerinthians, like the Marcionists, admitted not the Acts of the Apostles. The Encratites, and the Severians, adopted neither the Acts nor the Epistles of Paul. Chrysostom, in a homily which he made upon the Acts of the Apostles, says that in his time, about the year 400, many people knew nothing either of the author or of the book. St. Irene, who lived before that time, reports that the Valentinians, like several other sects of Christians, accused the scriptures of being filled with imperfections, errors, and contradictions. The Ebionites, or Nazarines, who were the first Christians, rejected all the Epistles of Paul and regarded him as an impostor. They report, among other things, that he was originally a pagan, that he came to Jerusalem, where he lived some time; and that having a mind to marry the daughter of the high priest, he caused himself to be circumcised: but that not being able to obtain her, he quarreled with the Jews and wrote against circumcision, and against the observance of the sabbath, and against all the legal ordinances."
Age of Reason, Footnote 26
It shall bruise thy head and thou shalt bruise his heel. Genesis, chap. iii, verse 15.
Age of Reason, Footnote 27
Athanasius died, according to the Church chronology, in the year 371.
Age of Reason, Footnote 28
According to what is called Christ's sermon on the mount, in the book of Matthew, where, among some other good things, a great deal of this feigned morality is introduced, it is there expressly said, that the doctrine of forbearance, or of not retaliating injuries, was not any part of the doctrine of the Jews; but as this doctrine is found in Proverbs it must, according to that statement, have been copied from the Gentiles, from whom Christ had learned it. Those men, whom Jewish and Christian idolaters have abusively called heathens, had much better and clearer ideas of justice and morality than are to be found in the Old Testament, so far as it is Jewish; or in the New. The answer of Solon on the question, Which is the most perfect popular government? has never been exceeded by any one since his time, as containing a maxim of political morality. "That," says he, "where the least injury done to the meanest individual, is considered as an insult on the whole constitution." Solon lived about 500 years before Christ.
Age of Reason, Footnote 29
The book called the book of Matthew says, chap, iii, verse 16, that the Holy Ghost descended in the shape of a dove. It might as well have said a goose; the creatures are equally harmless, and the one is as much of a nonsensical lie as the other. The second of Acts, verse, 2, 3, says that it descended in a mighty rushing wind, in the shape of cloven tongues, perhaps it was cloven feet. Such absurd stuff is only fit for tales of witches and wizards.
Age of Reason, Footnote 30
The Bible-makers have undertaken to give us, in the first chapter of Genesis, an account of the creation; and in doing this, they have demonstrated nothing but their ignorance. They make there to have been three days and three nights, evenings and mornings, before there was a sun; when it is the presence or absence of the sun that is the cause of day and night, and what is called his rising and setting that of morning and evening. Besides, it is a puerile and pitiful idea, to suppose the Almighty to say, Let there be light. It is the imperative manner of speaking that a conjuror uses when he says to his cups and balls, Presto, begone, and most probably has been taken from it; as Moses and his rod are a conjuror and his wand. Longinus calls this expression the sublime; and by the same rule, the conjuror is sublime too, for the manner of speaking is expressively and grammatically the same. When authors and critics talk of the sublime, they see not how nearly it borders on the ridiculous. The sublime of the critics, like some parts of Edmund Burke's Sublime and Beautiful, is like a windmill just visible in a fog, which imagination might distort into a flying mountain, or an archangel, or a flock of wild geese.
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