Читать книгу Flowers of Freethought (First Series) - G. W. Foote - Страница 6

Table of Contents

Do not be alarmed, dear reader; there is no need to rush out into the street, like poor old Lot flying from the doomed Cities of the Plain. Sit down and take it easy. Let your fire-insurance policy slumber in its nest. Lean back in your chair, stretch out your legs, and prepare to receive another dose of Free-thought physic—worth a guinea a bottle. So! Are you ready? Very well then, let us begin.

What would man be without fire? Would he not be a perfect barbarian? His very food, even the meat, would have to be eaten raw, and as knives and forks would be unknown, it would have to be devoured with hands and teeth. We read that the Tartar horseman will put a beefsteak under his saddle, and supple and cook it in a ten-mile ride; but we cannot all follow his example, and many would think the game was not worth the candle. But not only should we be obliged to eat our food uncooked; we should enjoy none of the blessings and comforts bestowed upon us by science, which absolutely depends on fire. Nay, our houses would be too cold to shelter us in the winter, and we should be compelled to burrow in the ground. The whole human race would have to live in tropical countries; all the temperate regions would be deserted; and as it is in the temperate regions that civilisation reaches its highest and most permanent developments, the world would be reduced to a condition of barbarism if not of savagery.

No wonder, then, that this mighty civiliser has figured so extensively in legend and mythology. "Next to the worship of the sun," says Max Müller, "there is probably no religious worship so widely diffused as that of Fire." At bottom, indeed, the two were nearly identical. The flame of burning wood was felt to be akin to the rays of the sun, and its very upward motion seemed an aspiration to its source. Sun and fire alike gave warmth, which meant life and joy; without them there reigned sterility and death. Do we not still speak of the sunshine of prosperity, and of basking in the rays of fortune? Do we not still speak of the fire of life, of inspiration, of love, of heroism? And thus when the tide of our being is at the flood, we instinctively think of our father the Sun, in whom, far more than in invisible gods, we live and move—for we are all his children.

Like everything else in civilised existence, fire was a human discovery. But superstitious ages imagined that so precious a thing must have descended from above. Accordingly the Greeks (to take but one illustration) fabled that Prometheus stole Jove's fire from Heaven and gave it to mankind. And as the gods of early ages are not too friendly to human beings, it was also fabled that Prometheus incurred the fierce anger of Jove, who fastened him to a rock on Mount Caucasus, where he was blistered by day and frozen by night, while Jove's vulture everlastingly preyed upon his vitals.

The sun himself, in oriental countries, shining down implacably in times of prolonged drought, became a terrible demon, and as Baal or Moloch was worshipped with cruel and bloody rites. The corruption of the best is the worst; beneficence changes to malignity. Thus fire, which is a splendid servant, is an awful master. The very wild beasts dread it. Famishing lions and tigers will not approach the camp-fire to seize their prey. Men have something of the same instinctive apprehension. How soon the nerves are disturbed by the smell of anything burning in the house. Raise the cry of "Fire!" in a crowded building, and at once the old savage bursts through the veneer of civilisation. It is helter-skelter, the Devil take the hindmost. The strong trample upon the weak. Men and women turn to devils. Even if the cry of "Fire!" be raised in a church—where a believer might wish to die, and where he might feel himself booked through to glory—there is just the same stampede. People who sit and listen complacently to the story of eternal roastings in an everlasting hell, will fight like maniacs to escape a singeing. Rather than go to heaven in a chariot of fire they will plod for half a century in this miserable vale of tears.

Man's dread of fire has been artfully seized upon by the priests. All over the world these gentlemen are in the same line of business—trading upon the credulous terrors of the multitude. They fill Hell with fire, because it frightens men easily, and the fuel costs nothing. If they had to find the fuel themselves Hell would be cold in twenty-four hours. "Flee from the wrath to come," they exclaim. "What is it?" ask the people. "Consuming fire," the priests exclaim, "nay, not consuming; you will burn in it without dying, without losing a particle of flesh, for ever and ever." Then the people want to get saved, and the priests issue insurance policies, which are rendered void by change of opinion or failure to pay the premium.

Buddhist pictures of hell teach the eye the same lesson that is taught the ear by Christian sermons. There are the poor damned wretches rolling in the fire; there are the devils shovelling in fuel, and other devils with long toasting-forks thrusting back the victims that shove their noses out of the flames.

Wherever the priests retain their old power over the people's minds they still preach a hell of literal fire, and deliver twenty sermons on Hades to one on Paradise. Hell, in fact, is always as hot as the people will stand it. The priests reduce the temperature with natural reluctance. Every degree lost is a sinking of their power and profit.

Even in England—the land of Shakespeare and Shelley, Newton and Darwin, Mill and Spencer—the cry of "Fire!" is still raised in thousands of pulpits. Catholics bate no jot of their fiery damnation; Church of England clergymen hold forth on brimstone—with now and then a dash of treacle—in the rural districts and small towns; it is not long since the Wesleyans turned out a minister who was not cocksure about everlasting torment; Mr. Spurgeon preaches hell (hot, without sugar) in mercy to perishing souls; and General Booth, who caters for the silliest and most ignorant Christians, works hell into his trade-mark.

"Blood and Fire" is a splendid summary of the orthodox faith. All who would be saved must be washed in the Blood of the Lamb—a disgusting ablution! All who are not saved fall into the Fire. A blood-bath or a sulphur-bath is the only alternative.

Happily, however, the people are becoming more civilised and more humane. Science and popular education are working wonders. Reason, self-reliance, and sympathy are rapidly developing. The old primitive terrors are losing their hold upon us, and the callous dogmas of savage religion are growing impossible. Priests cannot frighten men who possess a high sense of human dignity; and the doctrine of an angry God, who will burn his own children in hell, is loathsome to those who will fight the flames and smoke of a burning house to save the life of an unknown fellow creature.

How amusing, in these circumstances, are the wrigglings of the "advanced" Christians. Archdeacon Farrar, for instance, in despite of common sense and etymology, contends that "everlasting" fire only means "eternal" fire. What a comfort the distinction would be to a man in Hell! Away with such temporising! Let the ghastly old dogma be defied. Sensible people should simply laugh at the priests who still raise the cry of "Fire!"