Golden Age, July 19, 1922

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Golden Age

A-JOURNAL-OF - FACT - HOPE-ANO’CONVlCllON

July 19,1922, Vol. Ill, No. 74

■SB Published every other IVjfil week at IS Concord Street, \Jjr Brooklyn, N. F., V. S. A.

Five Cent* a Copy—$1.00 a Year

Canada and Foreign Countries, }l.&0

Volume. 3 WEDNESDAY, JULY ID, 1922 NUMB1B 74

CONTENTS at the GOLDEN AGE

FINANCE—COMMERCE—TRANSPORTATION

Spirit Money ....... 643

Dur Loss ol Commerce ____________________________________________________________618

POLITICAL__DOMESTIC AND FOREIGN

A Thesis '»n Hunmn Rights 6 19 Mo mon Errors Exposed 65 I Oath of Disloyalty . .651

Another ChuMi in Politics 652 Christians Tortured under

Satan’s Empire ______________653

In Prison

Sake ...

for

C'lirivii:! ns Brutally Mal-trvaivd ......

C]vr.r v :is Agon Is of t lie Dexil

The World War Jag ..

agriculture and husbandry

Economy in Milk and Hutter ITmliirtiun

HOME AND HEALTH

Getting Well and Keeping Well

Purifying 1 he Bb»od ------------—.......................................

Human Body Needs Mineral Salts-; ....... ....657

Human J '.oily Needs

RELIGION AND PHILOSOPHY

Eightoenlh Amm id rich t

Foretold ............-............652

Jmisjbk* Malignajiry ........c 13

Magic Art -------------------

Tagan Immortality

A Vague Hereafter

Heathen Creeds Alike

General J’el ir I in Spiritism 6 17 l)emon-l usf-ired Thmiglris fi LS

Church Alliance with Big

Business ............—

A Thousand-Year Drunk 661

A Iir11iikon <"i!y

The Two Aspci-’s of Trior 6-/5 True is, 1-511 st• IP'ligititi . (i<.>5 S;d:er< vs. Sword of (hr

S] n I'i I __________ ... .

Tin- S : > i ri I '■!' I ,j I’c ..

Chf i<l i i ri Science vs. Tdlilr

Sfiiiit-c1 .....

The ItoNiH’rei'lbm of .b'>i.e

Hind

'■I Was a Stranger and 670 fchiid'es in the “Harp of

God’’ ...

published «rery other Wednesday at 18 Concord Street. Brooklyn, N. Y......U. 8. A.

by WOODWORTH, IlDDfiTNGS and MARTIN CLAYTON J. WOODWORTH.......Editor

ROBERT J. MARTIN .... Business Manager JVM. F. HUDOINGS......Secy and Treas.

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<&e Golden Age

Volume III

Brooklyn, N. Y., Wednesday, July 19, 1922

Number 74

Invisible Malignancy By 0. L. Rosenkrans, Jr.

WHENEVER our forefathers were confronted with some strange and unfamiliar circumstance, some deflection from the current of their ordinary experience, they were prone to unhesitatingly pronounce it to be a manifestation of the supernatural. The contemporary mind, being strongly prejudiced against any interpretation of the mysterious not based on science, despises the opinions of antiquity as ignorant superstition. We are more enlightened concerning the laws of nature and found our faith on tangible evidence rather than on fanciful conjecture.

MYSTERIOUS STRUCTURES

Nevertheless, in spite of its exhaustive researches, there remain mysteries of nature which science is not yet able satisfactorily to explain. For instance, in the Peruvian highlands there are ruins of ancient cities constructed of such enormous blocks of stone that it would tax the resources of a modern engineer to set them into place. There is no rock like this in the vicinity; so the blocks must have been quarried many miles away, and moved to their present sites across a rough mountain region intersected with yawning chasms. It seems incredible that a primitive people with their rude appliances should have been able to accomplish the feat. One traveler ingeniously suggested that perhaps the ancient builders were acquainted with some long-forgotten secret of nullifying the law of gravitation and transporting the blocks through the air. This is a power which magicians have often claimed to exercise, but at which modern science scoffs.

The belief in magic arts was once well-nigh universal, even today being unquestioned among ignorant and barbarous nations. This belief was prevalent both in pagan antiquity and in medieval ecclesiasticism. The former tacitly sanctioned it; but the latter anathematized any miracle-working except that of “holy” images, pictures, and relics. Magic yet persists in India and China, and is a prominent feature in the customs of Congo natives and American aborigines. The remark is often made that the familiar circumstances of our every-day civilized life would appall and disconcert dur ancestors, appearing to them as magic; that our horseless vehicles, radiophones, and airships would probably stupefy and bewilder them to the point of mental derangement; that their mental processes could not adjust themselves to our point of view. But contemporary experience seems to refute this assumption; for after a very brief contact with the white man, the rudest savages readily accustom themselves to his inventions, and appreciate the advantages of many of them. In East Africa a motley crowd of witch-hunters and erstwhile slaveraiders throng the railroad coaches and the picture shows. A pioneer explorer with a bottle of magnesia may pose as a powerful wizard, but his successors must sustain their reputations with pocket flash-lights and phonographs. Familiarity makes the white man’s magic commonplace; so the same Chinese comprador who is nervous about feng-sli/ui learns nonchalently to punch a typewriter or to drive an automobile. Likewise, too, the sophisticated Pullman porter conceals a rabbit-foot in his pocket or brings suit against an enemy for “burying his photograph.”

A strange anomaly in our enlightened age is the persistence of lucky charms and evil omens. However, educated people are not so prone as yesterday to be dismayed by a chance glimpse of the new moon over the left shoulder; tea-cup auguries are out of fashion; garden planting according to the phases of the moon has fallen into disrepute. Ghost stories and fairy tricks are reserved for very young children. Curiosity concerning the supernatural is gratified by “psychic” experiments and by the analysis of the “suppressed instincts.”

MAGIC ART

But neither psychic experience nor the subconscious action of our ruling instincts satisfactorily accounts for such marvels as the feats of Hindu jugglers, the “magic mirrors” of medicine men, the fulfillment of rain-makers’ predictions, soothsaying, the snake-dance of the, Mo-quis, the fire-dance and the feather-dance of the Navajos, the hot-stone ceremony of Fijians, and the like. During the war an international convention of prestidigitateurs discussed the standardizing of their tricks; but no agreement was reached because the Orientals positively refused to divulge their hereditary professional secrets, which the Europeans could neither explain nor duplicate, though the former employed only the simplest kind of equipment.

The heathen jugglers indeed regard their magic as a religious rite. The Zuni shaman, while seated in a darkened room, closely surrounded by spectators, conjures up an artificial thunderstorm inside while all is clear and starlit out of doors. In the blackness of the interior his mummeries cause a miniature sun to rise, ascend to the ceiling, and set on the opposite wall. At sunrise he plants a kernel of corn, and by his singing makes it grow into a mature stock with ripened ears by sunset. When he pauses in his singing, the plant stops growing until he resumes again. In full view of his audience he apparently turns himself into a coyote and then back into a man.

BASED ON SPIRITISM

These wonders are all attested to by reliable witnesses; and the only plausible explanation, that of hypnosis, has been rejected as under the circumstances absurd. The shaman’s frank admission is that he invoked the aid of spirits, a power which his “medicine” confers. To the savage there is no blind chance in nature. Everything is sentient; every influence is the work of good or evil spirits. So spiritism would seem to offer the only valid explanation of the shaman’s magic, so baffling to science.

Every heathen religion is based on spiritism. The oldest one open to investigation is that of the Sumerians, who inhabited the lower Tigro-Euphrates valley at the dawn of history. Their religion was, primarily, demon propitiation. They filled the unseen with hordes of malevolent beings, the authors of all sorrow, sickness, misfortune, mental perturbation; and their inimical designs must be averted with charms, magic draughts, and exorcism. Even household furniture was fashioned with a talismanic value. Besides these nameless myriads, there were the dog-headed fiend of the southwest wind, bringer of drought and famine, and the seven Maskim, who dwelt in the bottomless hollow under the earth’s crust but whose awesome voices resounded in the heavens, who delighted in tempests, earthquakes, and inundations. Over all was the supreme spirit, En-lil, whose name is interpreted “Chief of Spirits.” With him were associated in a triad Anna, spirit of heaven, and Enki, spirit of earth. .

Subsequently in Babylonia this triad became Anu, Ea, and Bel, the gods of heaven and earth and the “prince of the spirits.”

At an early date astrology was combined with demonism; and the seven wandering planets became gods whose friendly influence was believed to counteract the malice of the spirits. Most of these gods bore a title which meant “Lord of Spirits,” and with their worship the serpent is associated as the symbol of wisdom and fecundity. . •

PAGAN IMMORTALITY

The foundation of heathen religion is the' concept of the immortality of the soul. The Babylonian conception of the earth as an inverted bowl, the hollow interior constituting the dark realm of Queen Ninkigal, who corresponds to the Persephone of the Greeks. Here was the abode of the demons and of the souls of the dead, who dwelt in sadness, feeding on dust and slime, and racked with diseases. The Babylonians cremated their dead and kept the ashes in jars, around which hovered the zi, or shadow of the soul, to receive nourishment from “deadofferings.” The zi was the exact equivalent of the Egyptian ka, which the pious descendants appeased also with food offerings, and some-1 times with pictures of food painted on the walls of tombs.

The Egyptians supposed that the ba, or soul, performed a long perilous journey to the “Land of Double Truth,” where Osiris, the perfect judge, weighed its virtues and its sins in a balance. If the good preponderated, the soul was admitted into a heavenly counterpart of the Nile valley. If the judgment was unfavorable, the guilty soul passed to the torments of hell or else entered the body of an animal to undergo a new probation. To protect the soul on its journey from the evil spirits that beset its path, it was fortified with charms and amulets.

This parallels the Chinese funeral custom of burning “spirit money” to pay tolls and to bribe the soul’s persecutors. The Chinese mourners sometimes laboriously revolve a kind of paper capstan, the turning of which is supposed to facilitate the soul’s progress. Among the Pueblos the shaman builds a smudge, upon which he traces false trails to perplex the witches so that they will not discover the departing spirit and pounce upon it to drag it off to the “accursed land.” Our practice of smoking tobacco originated among the Indians as a magic rite calculated to disperse the hovering spirits during religious rites; but the Indians were sensible enough to taboo its use to women and boys.

'f-

5.

A VAGUE HEREAFTER .

The Greeks and the Romans entertained rather vague notions respecting the hereafter, But in general they supposed that the souls of the deceased spent a shadowy, dream-like existence below the earth in the dominion of Pluto, or Hades—a mere reflection of the vital, joyous life on earth. Though these manes of the t departed abode in hell, it was thought possible, by performing the proper sacrifices, to call them up. Besides these, innumerable legions of invisible beings, called dcemones by the Greeks and genii by the Romans, were believed in. These were the souls of that wicked race of men swept off by Zeus in a cataclysm at the end of the “Silver Age.” Another class of dcemones were assigned as guardian spirits over humanity-one to each individual. These were mortal, and expired at the death of their charges; so it was held to be disloyalty to one’s daemon to be reckless and foolhardy. At banquets it was customary to spill a little wine in libation to one’s Agathodaemon, or “good spirit,” whose symbol i was usually the serpent.

All heathenism is entangled with snake-worship, and most savages regard serpents with superstitious reverence. Some, like the Zulus, imagine that their ancestors are reincarnated as serpents. In India there exists such a strong prejudice against killing even venomous ophidians that the annual mortality from snakebite is very high. The early Irish sculptures and illuminated manuscripts are ornamented with twining serpents; and St. Patrick’s expulsion of the reptiles is supposed to symbolize the overthrow of heathenism. Naga, or snake-worship, is still a feature of Hinduism. The Aztec pantheon of gods mostly bore names indicating snake-worship. Cihuacohuatl is the “woman serpent"; Coatlicue, the “serpent-skirted” goddess of flowers; Mixcoati, the “cloudy serpent”; Tlaloc, the rain-god, flourishes a serpent for a thunder bolt; Huitzilopochtli, the war-god, held a serpent torch for a sceptre; Quetzalcoatl, the “feathered serpent,” god of the atmosphere, is identified with Dumuzi, Horus, Tammuz, Adonis, Sossioch — various personifications of the “False Messiah.”

In Roman mythology, the genii of good people watched over the household as the kindly Lares and Penates. Those of evil-doers roamed about as fiendish Lemures and Larvae, afflicting mankind with sickness. Ancient writers, both pagan and Christian, make frequent reference to these evil spirits and to the deceptions which they practised. Lactantius, tutor of Constantine, describes them as beings originally deputed by God for the guardianship of mankind, but perverted to be its scourge. To lead men astray from the worship of the true God, they continued the pretense of benevolent protection, receiving the grateful adoration of their dupes. Clement of Alexandria ascribes to the demons the inventipns of astrology, palmistry, soothsaying, the oracles, etc. To lay snares for the living they impersonated the dead or the gods, appearing in dreams and visions. Through their superhuman agency, statues were made to bow or to bleed or to sweat; and they inspired the enigmatical utterances of the Delphic Pythoness. They instigated men to parricide, suicide, and every other atrocious crime, or else drove them into insanity.

During medieval centuries the belief in ghosts was not sanctioned by Roman ecclesiasticism; else purgatory had not been such a sound finan-

. the GOLDEN AGE

cial proposition. In spite of this fact the ignorant multitude adhered to the legacy left them by their heathen progenitors — the specters, vampires, werewolves, elves, hobgoblins, and gnomes — contriving to reconcile the same with their orthodoxy. In fact, the laity were indulged in these superstitions, wherein “Mother Church” found its advantage in preoccupying the popular mind with a spell of terror, thereby insuring its submissiveness.

HEATHEN CREEDS ALIKE

There is a striking similarity between much of the doctrine of all heathen creeds; since all, being offshoots of Mystic Babylon, mother of all false religion, present parallel features. The fire-worshiping Persians declared that man in this world is given free will to choose either good or evil; but that he is incessantly tempted into wrong-doing day and night by the wicked demons. So when he dies, his soul, essaying to cross the bridge Chinevat to the mansions of the blest, is liable to be so weighted down by the burden of its misdeeds that it loses its balance and falls down into the frightful gulf Duzahk, where it is tormented continually by Ahriman, king of darkness, and his wicked demons until the last day, when all things—even the devils— will be purified with fire and regenerated.

In the Koran the bridge is called El Sirat— sharp as a scimetar’s edge. The demons are Djinns and Afrites, who harass the souls of people already predestined by the careless decision of an indifferent Allah, to either Paradise or Jehannum.

Hinduism recognizes the demons as beings in a higher plane of vibration than the human and therefore invisible to us. But an adept, by practising Samadhi, or perfect concentration of the faculties, is able to rise to the demons’ state of swifter vibration and to command their obedience. Every human being must animate in succession eighty-four million bodies; but if one’s Karma is favorable, reincarnation may occur in a deva, or demigod. The demons are countless in number, and are apt to retain their previous malicious propensities with enhanced powers to do mischief; so they are dreaded by the multitude, who worship them with greater fervor than they do the three hundred thirty millions gods, whose pantheon is balanced by this vast pandemonium. ' '

The prosaic Chinese nevertheless devote a considerable portion of their time and pecuniary resources to the conciliating of ghosts and devils, whose disposition to meddle in all their daily affairs is the source bf perpetual embarrassment to them. The spirits are always eager to renew their vitality by sapping the health of the living; so the magician’s services are in constant demand to frustrate them. In extreme cases recourse is had to Chang-tien-tzi in Kwang-si, who has control over spirits and who keeps recalcitrant ones corked up in bottles sealed by a magic formula. Credulous visitors are allowed to listen to the querulous twittering of the imprisoned sprites.

SPIRIT MONEY

Kwei are the souls of people, who die of starvation, whose presence in hell is so obnoxious to the other shades that the latter drive them back to earth to haunt the living. They resemble corporeal humanity except for the absence of shadows. According to popular belief there is a city in Szetchuen containing a “Street of the Dead,” where ghosts live on one side and live people on the other. Sometimes a man disappears and is officially pronounced dead. If he returns to his friends, the latter receive him as a kwei. His predicament is now desperate; for whether he engages in business, works for wages, or asks an alms, he is given “spirit money,” which is not legal tender. His sole escape from starvation is to live precariously on the “dead offerings” on the tombs. Kiang-Shi are souls whose bodies did not decompose after their decease. They are believed to emerge from their graves at night to dog the footsteps of belated travelers, waiting for a chance to leap on them and devour them.

The hill-dwelling Nubas of the Sudan are an example of a veritable demonocracy where the spirits exercise direct government over the tribe. Bail is the chief spirit, dwelling on earth, but supreme everywhere as the giver of life and death and the director of destiny. He deputizes the guardianship of mankind to lesser spirits called Arros, who are the souls of early fathers of the tribe. Each village is ruled by an invisible arro, or tutelary spirit, who makes his will known through a priesthood and especially through the Kugur, or high priest, who is his apotheosis. When a Kugur dies, the arro selects a successor by throwing him into « trance and, summoning the tribe by his yella,

E".- uses him for a mouthpiece. The Nubas expect the hereafter to duplicate tribal Efe on earth, with cattle and villages; only there will be no t children born and no sin; for all sins are exI, piated by bad luck in this life.

~ GENERAL BELIEF IN SPIRITISM

From the foregoing it is apparent how widespread has been, and is yet among a vast ma? jority' of the human race, the belief in invisible beings potent in their influence to affect human ' , welfare. Modern rationalism condemns all spir-?? itist phenomena as superstition, or else tries to account for it by “psychic 18ws.” The latter are recognized as legitimate science and based on * the duality of the consciousness. We are sups' posed to have an “objective mind,” or boss of our personality, and an irresponsible “subjective mind,” with enormous latent potentialities ' but so susceptible to all manner of suggestions as to be a perpetual danger to ourself. Our [ only safety lies in rigorously controlling it ■- - through the power of the will, which functions I? in'the cerebellum. So we are urged to < levelop diligently the cerebellum and the medulla oblongata. But a new school has arisen which informs us that it is all in vain — sheer waste of j effort, in fact — because our wills are power-r less to dominate the ruling instincts of our “animal mind,” which as “suppressed impulses” f - color all our motives, disguising themselves so

‘ artfully that they gain their ends in spite of | our best intentions.

■j. The truth is that our minds are open to an * infinite variety of suggestions, some of which we can account for, and some of which are mys-jr terious. Some are from forgotten incidents in g our past life, matters which we have transiently € noticed and supposedly dismissed from our minds. Others are inspired by casual sights or sounds that involuntarily link up associated | ’ trains of ideas. Some may possibly be ancestral memories or prenatal suggestions. But at times f we receive suggestions so utterly foreign to ? anything connected with our conscious experi-£ ence that the only plausible explanation is that I' they are direct communications from invisible | agencies. ,

B DEMON-INSPIRED THOUGHTS

fc- We are accustomed to refer to the “imagina-p tion”; and the bulk of what we imagine is evil.

Everyone is more or less susceptible to unwelcome fancies that suddenly spring into the mind and are difficult to expel, and that being rebuked return in an unguarded moment, and lurk and hint and tempt, and wear out the patience with their nagging. They remind us of past slips and follies and humiliations; they mock our hopes and deprecate our faith; they gibe at our distresses and preach despair to us out of our own experience; they try to bewilder us in our extremity and to lure us onto wrong trails by false promises of happiness. If that is the action of our subconscious mind, the same is little less than diabolic.

THE BIBLE EXPLANATION

To the believer in the Bible there need be nothing mysterious or improbable in spiritism. Every phase of heathenism would persuade us that the spirits are the souls of the dead, in death "more alive than ever” and with enhanced powers of wickedness. The Bible, on the contrary, assures us that the dead are unconscious and will remain so until the resurrection. The malicious, invisible spirits are the fallen angels, the guardians of mankind in the antediluvian world, corrupted by man’s pernicious example, and therefore hating man as the author of their downfall. But this explanation is too simple and obvious to be accepted by the scientific mind, which refuses to acknowledge any’wis-doni in the testimony of the inspired Scriptures.

In thesc last days the malignancy of the invisible influences is augmented a thousandfold. Their time is short, and they are permitted increased liberty for a test. Throughout the earth the effects are apparent in a growing lawlessness, a breaking down of traditional moral standards, a callous disregard for the rights of others. Soon a reign of unchecked evil will be inaugurated unparalleled in human annals. “Except these days should be shortened, there -should no flesh be saved.” Fortunately, they will be shortened; and in the ensuing kingdom mankind will have peace, exposed no longer to the suggestions from invisible malignancy.

[Ed. Note.—For a more complete exposition of the “devil religion” we recommend our readers to a careful reading of the book “Can the Living Talk with the Dead?”, obtainable at this office for 25 cents.] ' ■

Our Loss of Commerce By a Retired Officer

T) EFORE the civil war our merchant ships were seen in every sea, and many of the sailing ships paid for themselves in their first . voyage. They were manned by American officers (often the owners), but by mixed crews. In 1793 the French preyed on our fleet, exacting tribute in payment for our failure to make good a treaty, and nearly depleted our merchant marine; but after we fought and beat them off, they turned to the so-called Spoliation Claims, aH of which we have now paid. The destruction and ransoming of our vessels by the Confederate cruisers did them less damage than has the Labor Union.

The Pacific Mail Steam Ship Company,which had plied on the Pacific for more than half a century, was employing Chinese firemen, deckhands and stewards, who were not “union men” and who worked for living wages. But by some interpretation of the labor law the Company was no longer at liberty to employ them, and , the rate of wages established by that “government within a government” (the Federation of Labor) was so great as to destroy the profits of the S. S. Co.; and they so represented it to Congress, asking either relief from the rules of the Union or that they be given a subsidy, and dedared they would be obliged to go out of business unless relief was afforded. No action was taken; and the Pacific Mail S. S. Co. sold its ships to the Japanese, who are now running them on the old routes under the Japanese flag.

When the war with Spain came on we had no ships for the transportation of soldiers; but fortunately, a friendly nation sold us what we needed. And when the war with Germany came, we were again in the market for ships, and found relief in the same ■tfay.

This was probably the origin of the Shipping Board, which has cost the nation money running into the billions, and which has. produced in great numbers ships which are moored in the streams, without purchasers or without crews. The “wooden ships” were iron-fastened, which

ERRATA — G. A. Number 69

Page 502, paragraph 7, line 14: Insert after “matter”: “At the end of a cycle, before a new universe is created, all matter and force resolve again into the original Akasa and Prana.”

Page 505, paragraph 3, line 13, “to this book” should read “to the book of Daniel”; paragraph

forbade sheathing; and thereto"} they could be used in the West Indies nor anywhere ela»-where the Toredo exists. It has been suggested to use them for pontoons. They would proba-: bly find purchasers very readily if the owners 7. were at liberty to employ crews without the in-, i terference of the Federation of Labor. Here is where the commonwealth is between the upper ” and the nether millstone. 1:

The money earned in the carrying trade goes into the coffers of the owners, and incidentallyj to the commonwealth. The ships moored in the stream are producing nothing, and the money invested in them is idle.

Is there some reason for this? What is it? It is so plain that it is hardly debatable. But what is the remedy? Are we not cutting off our resources, and at the same time, giving money by the millions to foreigners ? Are we not losing at both ends of the Treasury?

* -5

A public document, entitled “Laws of the Sixty-fifth, Sixty-sixth and Sixty-seventh Congresses, relating to insurance” which carries salaried offices, a whole Bureau, with office rooms, clerks, « etc., has for its purpose the relief of this condition, which will probably have to be put to an experiment. It begins: “Whereas : The foreign > commerce of the United States is now greatly impeded and endangered through the absence ci. “.3 adequate facilities for the insurance of American vessels against the risks of war, and: . . .” %

It seems to the writer that had steps been 7"^ taken to protect the last American trans-Pacific Steam Ship Company, there might have been something to insure; but what is the use of ere-. .Ji ating additional offices, making appropriations!, etc., to insure the personnel and material of a jg? fleet which does not exist?

Do not most insurance companies take >yar risks? Has there been any trouble with them? Will not the cost of the War-Risk Bureau be greater than the subsidy asked by the late P. M. S. S. Co.?

8, line 7, “leader” should be “Healer”. Page 506, - s paragraph 1, line 8, “God with us” should read, “God within us”. Page 507, paragraph 4, line 1 6,“chemists” should be “alienists”; paragraph 5, , line 18, “creature” should be “creatures.” Page 510, paragraph 2, line 3, “lunatics” should be" > “heretics”. '

A Thesis on Human Rights By W. G. Daniels

IN 1776 a group of men met together and drew up a document, in the preamble of which they

Stated: '

“We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these are life, liberty and the pursuit of happiness.” •

Many persons in reading this document think that these three are the only rights that we have. But mark you that the Revolutionary fathers said: “Among these are,” clearly indicating the existence of other rights, which by inference would also appear to be inalienable. It is unfortunate that these unmentioned rights were not also specified and set forth in the document.

' I.—LIFE

But some say: “You surrendered those rights when you entered society.” When did we enter society? Was it not when we were born? Then we must have had those rights prior to birth, in order to have delegated them to society; and if we possessed them prior to birth, in what way did we exercise them? Or if we did not exercise those rights, prior to birth, when we had them, what was the use of our having them?

But let us examine these three rights which are recognized in the immortal document. First, life. Shakespeare in his “Merchant of Venice” puts these truthful words into the mouth of Shylock: “Thou dost take my house when thou dost take the prop which doth sustain it.”Would it not seem reasonable that if we have the guarantee of life, we should also have the guarantee of the means to sustain life? And how can we sustain life except by labo”? Therefore we should have the right to work. But with the invention of the machine and the private ownership of the tools of production, that right has been abridged. We do not have the right to work except when it is profitable to the capitalist class for us to work. This leads us to the inevitable conclusion that the tools of production should be socially owned and democratically managed in the interests of all.

II.-LIBERTY

Next let us consider the second of these recognized rights—liberty. To my mind, it means far more than to be on the sunny side of stone walls and iron bars. It has a two-fold application, viz., to the body and to the mind.

In Comer vb. Knowles, 17 Kansas 436, it is said: “It

is not necessary that the individual be confined within a prison or within walls; or that he be assaulted or even touched. It is not necessary that there should be any injury done to'the individual’s person, or to his character, or reputation. Nor is it necessary that the wrongful act be committed with malice, or ill-will or even with the slightest wrongful intention. Nor is it necessary that the act be under color of any legal or judicial proceeding. All that is necessary is that the’ individual be restrained of his liberty without any sufficient legal cause therefor; and by words or acts which he fears to disregard.” _ .

Liberty as regards the mind, brings us to . liberty of conscience, or religious liberty, the right to worship according to the dictates of our own conscience. It also leads us to freedom of thought, and the .expression thereof in speech and by means of the press.

The question naturally arises as to whether there shall be any restriction of the use of these rights, and if so, under what conditions. We have heard a great deal in bygone days about “personal liberty.” This question may be answered in this way: One man has a right to sing, let us say, and another man has a right to sleep. The first man has the right to sing, so long as the exercise of that right does not interfere with the other man’s right to sleeps Conversely, the second man has a right to sleep, provided that his exercise of that right does not interfere with the first man’s right to sing. By mutual agreement society has decided that it is good for us to sing at certain times and under certain conditions, and that it is bad at other times. That is what we call the common law.

Or taking the Bible story of Adam and Eve in the garden of Eden, as a basis, we might explain it in this way: When Adam was first created, and was alone in the garden, he could do whatever he chose, being answerable only to himself and Iris Creator. Then Eve came upon the scene, and he was restrained to this extent that he must consider her welfare as well as his own. He could not do anything which would interfere with Eve’s exercise of a similar right. Then came Cain and Abel; and Adam and Eve were further restricted in that they must consider the welfare of their offspring, and that their exercise of a right should not interfere with Cain and Abel’s exercise of the same or a similar right. And so as the human race grew, the rights of the preceding members were more and more restricted. So,then, the exercise of any right by any member of society may be abridged only as it interferes with the right of any other member of society to exercise the same right.

So fundamentally important did the Revolutionary fathers consider the rights of free speech and free press, and assemblage, that they said/‘Congress [which they considered the highest authority] shall make no law abridging the right of free speech, free press, or to peacefully assemble and petition the redress of grievances.” Note: The supreme court was not given power to declare acts of congress unconstitutional. That proposition was voted down three times.

The Revolutionary fathers did not intend that the document which they drafted should be fixed and unchangeable forever—that it should not be added to, broadened and extended as need arose. They did not foresee the vast and enormous growth of America — that within a century it would extend its boundaries to the great ocean on the west, and beyond, which then was but a vast expanse of plains traversed by roving savages (?) and herds of buffalo. They did not forsee the invention of the power-driven machine and its wonderful development, the iron horse which would draw long heavy trains across the plains at the rate of fifty miles an hour, the lightning of the sky harnessed to the machine to do man’s work and to be his messenger boy. We cannot blame them for that. It was beyond their comprehension, incredible, unbelievable. In fact, the director of the U. S. Patent Office, in an official report about the year 1850 recommended that the office be closed, stating as his reason that he believed the height of inventive genius had been reached, and that there was nothing more left to be invented!

III. PURSUIT OF HAPPINESS'

Some of us have been pursuing it so long that we have well-nigh run ourselves to death. Some of us are so extremely tired at the end of our day’s work that we cannot pursue anything or anybody.

Would it not seem reasonable that we have not merely the right of the pursuit of happiness, but also its attainment? That we should have not merely enough of nature’s bounty and the1 product of labor to sustain life, but to insure comfort, contentment, and pleasure. When a workingman buys and wears a silk shirt, it ia his individual expression of the pursuit of happiness, it is the attainment of a desire which he may have had for a more or less duration of time. He should not therefore be condemned for extravagance—he is entitled to it. The wrong is in the fact that all toilers, although entitled to some of the luxuries, as well as all of the necessities of life, do not get them.

But what of the other existing rights that are not mentioned, and not recognized?

Inasmuch as life cannot be sustained except by labor, it must necessarily follow that every worker has the moral right, and should have the legal right to employment at his or her vocation, at any and all times, whether it be profit-ble or not to the employers of labor. .

Inasmuch as production is a social process, i. e., that two or more men work together in a. shop and by the operation of machinery produce goods, does it not seem reasonable to assume that they should have the right to give or withhold their labor, to bargain collectively with their employer and to regulate the conditions under which they shall work?

Lastly, inasmuch as all wealth is the result of the application of human labor-power to the natural resources of the earth, have not those who produce, the right to the full social product of their toil? Should they not own the tools of production, the mines, mills, and factories, and of the means of distribution, the railroads, steamships, telephones, telegraphs, etc., and they should be democratically managed by the workers themselves?

The function of any government is to properly feed, clothe and house its people. The present system of government in all lands has lamentably failed in these functions.

Watchman, tell us of the night ; For the morning seems to dawn.

Traveler, darkness fakes its flight, Doubt and terror are withdrawn.

Watchman, will earth’s sorrows cease, And God’s will on earth be done?

Traveler, yes, the Prince of peace, Earth’s appointed King, has come I

Mormon Errors Exposed

SOME of the cardinal errors of the Mornion faith are:

“First: That'the Mormon church is the actual and veritable kingdom of God on earth. Not in its fullness, because Christ has not yet come to rule in person. But for the present He rules through the priesthood of the church who are His vicegerents on earth.

“Second: That this kingdom is both a temporal and a spiritual kingdom and should rightfully control, and is entitled to the highest allegiance of men in all affairs.

“Third: That this kingdom will overthrow all governments, after which Christ will reign in person.

“Fourth: That the doctrine of blood atonement is of God, and that under it certain sins, which the blood of Christ cannot atone for, may be remitted by shedding the blood of the transgressor.

“Fifth: That polygamy is a command of God, which if a member obeys he will be exalted in the future life above those who do not.” — Doctrines and Covenants, Sec. 132.

At the age of 21, in the year 1907, I was induced by Mormon missionaries in Springfield, Mo., to accept the Mormon faith; and in the following year I joined the Mormon colony at Pueblo, Colorado, was baptized, turned over all my surplus property ($835) to the Bishop, as required by the “Doctrines and Covenants,” and by his special advice sought and found a wife among the young women of the colony. Shortly after our marriage I was informed by the Bishop that the greatest of all commandments is “Multiply, and replenish the earth,” that unless we fulfilled this commandment, we would lose our eternal salvation, and there would be no opportunity for me to become an Elohim in the Melchisedec priesthood, which is the highest office in that order. That is, I would be superior to Jesus Christ, I would be able to people worlds without end.

A MORMON RITUAL

Three years later, having in the meantime been blessed with two children, my wife and I were advised to go to Salt Lake City and receive our “endowments” in the Mormon temple. We arrived on December 7th, 1911. After paying our fee of $10.00, which goes to the prophet, and which he in turn pays to God or keeps in his custody for God as trustee, we entered into an underground passageway which leads to the temple proper. From the tunnel we entered a large room of Greek architecture. After the last person passed from the tunnel into the room, three steel doors were closed down with a lever, making escape impossible.

By Arthur C. Latimer (Ex-Mormon High Priest)

We were then stripped of all our clothing and after prayer were bathed in large tubs laid level with the floor, supported on the backs of golden oxen. We were then wiped dry by attendants and placed upon an altar. A priest then came forward with olive oil in a ram’s horn, with which he anointed the secret parts and blessed them that they might be fruitful. After another prayer and a song we were advised to join hands, and were led into a room black as night. In this room a voice came forth, saying, “Here is space, and here is matter unorganized. Let us go down and create an earth.” Then a different voice answered: “We will go down.”

After a little further dialogue we heard a voice say: “Let there be light,” Then the room became' illuminated, and we stood in an apartment which had the most beautiful trees, flowers, shrubbery and animal life portrayed Upon the walls. This was intended to represent Eden. Into the room came a beautiful woman, a brunette, intended to represent Eve. Up through the floor came a man dressed in a full evening suit, wearing a goatee, with a black silk hat, gloves, a cane on his arm, and smoking a cigarette. He was intended to represent the devil. On the other side of the room was a man intended to represent Adam. Adam and Eve disappeared among the trees. They were supposed to be reproducing themselves in the world. Next there was a clap of thunder, a flash of lightning, and two men descended in an elevator, supposed to represent the highest God and Jesus Christ. Then came the expulsion from the garden, the lights went out, and the gods ascended in a spotlight.

OATH OF DISLOYALTY ,

We next entered a room, where we took the various oaths and grips of the Aaronic and Melchisedec priesthoods and the oath of disloyalty to the American government. These are the words, as clear to my mind as though given yesterday :

“You and each of you do covenant and promi'se that you will avenge upon this nation the blood of the prophets (Joseph and Hyrum Smith, slain by American mobs) ; and that you will teach the same unto your children' and to your children’s children unto the third and fourth generation; that you will pray and never cease to pray the Almighty God to guide the hands of our prophet against this nation.”

We were then told that if we disobeyed any

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Of the instructions of this oath, or the mandates of the church, our throats would be cut from ear to ear, the heart torn from the breast, the intestines cut out until they rolled upon the ground, and the legs severed at the knees.

Over the body was placed a loose-fitting garment in the form of a loose-fitting union suit. In place of buttons it is fastened with white tape strings. Around the neck of the garment is a loose-fitting collar, running down from the back of the neck to the center of the throat on each side of the neck. The lower edge of this collar is lined with tape, symbolic of the blood-stains of execution. Over the heart is a great V-shaped mark. It is also lined with tape, showing that the heart will be cut out. Over the right breast of the garment is a square cut. It is also lined with tape, reminding us that the lungs will be cut out. Over the intestines is a long cut going straight across both laps of the garments, showing that the intestines will be cut out until they roll upon the ground. Across the knees are the same markings. These garments are worn constantly by all members of the Mormon Church who enter into the Mormon temple, as a reminder of the fate that would come upon them if they should disobey or reveal any of the secrets of the Mormon temple. That is why you very seldom see a Mormon leave the church; and why •if they do leave they never reveal its secrets. I know of only one living man besides myself who has openly revealed these secrets.

After taking the oaths we were brought to the veil, on the other side of which God himself is supposed to stand. A man coming to the veil gives the Melchisedec grip to the God through the veil; but when a woman goes up to the veil the “Lord” takes her left hand with his right hand, placing his left arm around her waist, holding her in strong embrace with knee to knee and breast to breast, asking her new name, which she must give. Then he requests of them to promise that they will sacrifice their lives to

Eighteenth Amendment Foretold By Luke Williams

WE AMATEUR theologians are sure in earnest about fulfilled prophecy; for example, we are desperate enough to quote Isaiah 24:11: “There is a crying for wine [booze] in the streets: all joy is darkened, the mirth of the land is gone.”

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bring children into the world. After accepting of this he personally escorts them through the ~ veil, into a beautiful garden which is supposed * to represent heaven itself. In this garden I was remarried to my wife for eternity and adopted for eternity my own children..

My wife and I were then ushered back to the place wl/'re we had removed our clothing, put on our street apparel and left the temple, still , wearing the garments symbolic of the oaths of • treason and reminding us of the horrible vengeance to be a dministered in case of apostasy s or disobedience. As soon as we could talk it -over, we concluded we had had enough and gave the whole thing up. \

ANOTHER CHURCH IN POLITICS

The politics of Mormonism is controlled en-. ; tirely by the church. The way in which this is done is very simple. Every’Mormon believes • : that in the Mormon church alone are individuals who talk with God face to face as one man talks to another. The rank and file dare not go ■ contrary to the policies of the “prophets.”

Through the 10 percent tax levied on all the ' faithful, the Mormon church has become ex- , 5 tremely wealthy. The Prophet is one of the' d most powerful financiers in the world. He has .-f $400,000,000 of mobile capital, which he con- > ' trols; and with it he exerts a powerful influence -on the finances of the country. • .

Celestial marriage is more practised today than at any other time in the history of the Mormon church. Polygamy is the basis of the Mormon theology.

So openly is polygamy taught in the Mormon church that it sends out through the United . States mail and through thousands of missionaries the “Doctrine and Covenants,” the pretended revelation of God. This gives a man a right to take unto himself as many girls for wives as he desires, but he must at least have : plural wives before he can become a god. • .

Who said that Jehovah never even hinted to the prophets that the world was round? Important information can be found in Isaiah 40: 22, where the inspired pen writes: ““It, is he that sitteth upon the circle of the earth.” ‘

Christians Tortured under Satan’s Empire By b. Larso

IT WAS on a Saturday, the fifth of January, 1918, while on my way to report as a conscript, that I remembered the two or three talks that I had had with some Bible Students a few months previous. The reason my memory was serving so well was that I was unable to decide whether to take a determined stand against military service or submit to “the powers that be.” They had already twice turned‘down my claim for exemption, although the last tribunal had given me the assurance that it would not be combatant service to which I would have to submit.

Still, I had to have just one more talk with those Bible Students, and as a result I received “The Finished Mystery” from them as I was leaving the Union Station at Winnipeg a few weeks later. In the interval I made repeated efforts to interview the Commander of the unit into which I had been drafted, with the object of being transferred to a non-combatant unit, but without success. So on January 28th, 1918, I left for England, without a friend, but in possession of “The Finished Mystery,” which I made haste to read.

- The first thing that riveted my attention was the easy unlocking of these hitherto hidden prophecies, and their cutting judgment upon this present evil world, in which I heartily concurred. The plain, unmistakable language convinced me that this was the truth, and when the opportunity came I looked up the London Office of the International Bible Students Association, arid there I was supplied with the other six vol- -umes of “Studies in the Scriptures” and an I. B. S. A. Bible, which I read diligently until the time that I was sent to Wandsworth Prison.

IN PRISON FOR CONSCIENCE' SAKE

When I returned to Camp, I refused to carry a rifle and was remanded for a District Court Martial, before which I appeared in due time. In the interval many of the soldiers who had received wounds in France became my very godd friends—so much so that many of them on their own initiative testified in my favor at the court martial. Nevertheless, the court found me guilty of disobeying a lawful (?) command and sent me to Wandsworth Military Prison with a two-year sentence hanging over my head, In spite of the fact that I assured them that it

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was the killing of my fellowmen that I objected to and not labor, stretcher-bearing, etc.

So on April 18, 1918, I arrived at Wandsworth, the proud home of “Christian” “British Frightfulness,” and was immediately subjected to the usual indignities, jostling, cursing, etc., until they discovered that they had a C. 0. [conscientious objector] in their midst. Then they renewed their search for contraband. And sure enough, I did have an I. B. S. A. Bible. But right here the Lord overruled everything; for the N. C. 0. [non-commissioned officer] looked for the comments in the first part of the book but did not find them; so I had these wonderful helps during the next six months, right in the very heart of the “Devil’s Empire,” and so was enabled to corroborate the things I had read in “The Finished Mystery.” I had left “The Finished Mystery” behind in the Camp, where it and its six companions continued the work among others of bringing into judgment the hidden things of darkness. These seven books were read and discussed extensively during my incarceration.

CHRISTIANS BRUTALLY MALTREATED

Their treatment of the hapless prisoners in this diabolical institution was such as to break the strongest specimen of humanity, and I was no exception. Six weeks of systematic starvation and of merciless handling, which left me a mere shadow of my former self, convinced me that I was in no condition to continue the struggle, and so I gave in, hoping to get out while I still retained my reason. But I little knew the character of this wicked system; it does not let go its victims while they still have their reason. No, they must have a reason in harmony with the savage character of the modern state, and so they kept me prisoner for about five months more, hoping in the meantime to inoculate their brand of “kultur” into my very bones. In this they failed,-as some of the guards became quite friendly. One of them supplied me with food while undergoing the bread-and-water treatment, for which I was very thankful and will always remember him.

The food supplied other times was put up in tin cans, and had through age turned black, so. unclean and so unsavory that most prisoners would barely touch it the first day of their stay in this “hotel.” The second day hunger drove

them into eating a little more of it; but by the third day and thereafter, taste and appearance and cleanliness of the meat and food counted for nothing—they ate all of it. - .

As the dreary months rolled by, I witnessed much cruel and brutal treatment of my fellowprisoners—many of them shell-shocked. These unfortunates were kicked and beaten — sometimes so brutally that it took ten days or more before they looked like human beings again; they were manacled in specially sound-proof cells often with their hands behind their backs; they were starved systematically, some for twenty-four hours without a break. I lost eighteen pounds in less than three months. Punishments were handed out for the most trivial things. For instance, I was punished three days with bread and water, solitary confinement, etc., for sitting on the two-by-eight planks that constituted my luxurious bed, instead of on the stool or the floor.

Whenever a new guard found his way into this torture plant it took him over a week to get used to the daily spectacle of brutality. Notwithstanding, he would gradually learn to take pleasure in the cruelties inflicted on his fellowmen.

CLERGY AS AGENTS OF THE DEVIL

In the midst of all this human suffering are the sanctimonious clergy, each looking after the strayed sheep of his particular fold, teaching forgiveness for sins—and cooperating with the prison authorities, possibly letting them know when a prisoner is in the right condition of mind—“morale”—to make a good soldier again. They claim to be followers of the Prince of Peace. During the Sunday service one of these hypocrites would preach to us, with the guards sitting on either side watching to see that none should forget to listen and look at the ceiling or fall asleep. In case of such inattention it meant bread and water, and other cruelties. And because I was not a stickler for the Anglican, Methodist, or Presbyterian persuasions, they kept changing me from one persuasion to another, until I was convinced that there was no Christianity in any of them.

Several of these clergymen visited me—but never more than once—and some of them told me they felt sure we would reach the same heaven, although along different paths, forgetting ■ that all Christians must walk the same narrow way.

But as time fled on I was better enabled to endure the hardships incidental to this institution; the comments in my Bible enabled me to understand a greater portion of it than ever before, and I began to forget my own troubles and sympathize with my fellow-prisoners, many of whom had first seen daylight in the slums for which “Christian” London is noted and who had never known what it was to live apart from misery and squalor.

On July eighteenth I was removed to Aldershot—known as the “Glass House”—with about twenty others who were also to receive their final training, preparatory to being sent to France. But all of them left for France; and I was left until the first week in October, when I was called before the Commandant/who asked me whether I wished to be sent to France as combatant or not. I replied that I had already given in against my will, and that was the reason why I had been sent here for final training; that they could take advantage of that if they , desired, but that I never intended to give in again and had no desire to chase the Germans across the Rhine. Six days later I was on my way to France, on which soil I set foot on the sixteenth of October.

The last two and one-half months at Aidershot were spent mostly at the gravel pit, and there I had many opportunities of witnessing for the incoming kingdom which will be “the desire of all nations.” These experiences in no way compare with those at Wandsworth, although there is great room for improving their methods of handling those unfortunate enough to have been born in the scrap heap of Satan’s kingdom, the slums. Their cries and sorrows ' come into mind quite often, and my mind still goes back to the days when I associated with them. I thank God that I can intelligently pray: “Thy kingdom come; Thy will be done on the earth, even as it is done in heaven,” knowing that soon God will turn the sorrows of the people into gladness, peace and plenty. Then these victims of an avaricious and tyrannical civilization will be cured in mind and body by the healing rays of the rising Sun of righteousness —Christ's kingdom. •

Getting Well and Keeping Well By Mrs. Andrew J. Holmes 1 summarized in the admonition to live hygieni-

WE ARE all born with tendencies to some weakness, due to inheritance from our ancestors. (Romans 5:12) With some it is consumption, weak heart, skin disease, etc., and with others anasmia or corpulency. Every child inherits the vitality and strength of its parents. If the parents give no attention to the maintenance of superior vitality, then their children have a poor inheritance. They grow up incompetent weaklings, and the parents are solely to blame for these tragedies. If parents would intelligently and honestly assume the responsibility of parenthood, what a great improvement in one generation would take place!

We are all inclined to make much of financial wealth, but neglect the greater wealth of a strong, healthy body and a strong, clear mind. Yet these are of far greater importance—riches which cannot be purchased, and which, if once possessed and then lost, cannot be recovered with money. Yet health and strength are something which, if lost, can be recovered and maintained indefinitely, if we study the laws of right living, and apply them in daily practice.

ALL CAN HAVE HEALTH

' Every man can have strength and vigor, which is man’s glory; and every woman can be graceful and well poised, if she choose to make the effort necessary to gain such splendid riches. But when it comes to the maintenance of health, in the observation of those laws which are essential to the keeping of the body in proper repair, most of us are ignoramuses of the worst sort. Even the experts that are looked up to for wisdom on health matters are often so ignorant that they do not know how to take care of their own bodies. They are often miserable examples of physical inefficiency.

Few people realize what a simple thing right living is when compared with the complicated method practised daily by the average person. The difference is comparable to liberty and slavery. Two meals a day are so much better than the plan of “three-square-meals-a-day.” It gives one more time to devote to other pursuits than stuffing oneself with food which is not required by the system, and which becomes a burden for the digestive system to dispose of.

If you want to make the most of yourself you must take care of your body, and to do that you must know how. You must study its needs and provide for them daily. And those needs may be

cally, giving proper attention to diet, exercise, work, recreation, and sleep. By doing this you put your bodily defenses in such good working order that you are practically immune to disease. The defensive mechanism of the human body can be so developed as to present a prac- k tically impregnable protection against the in- • fluences of any epidemic or contagious diseases, r‘5 as well as against blood, or organic diseases. It j should be the aim of all intelligent people to de- • velop their defensive mechanism to the highest W degree of efficiency. *>.,

PURIFYING THE BLOOD

The first factor in health-building'is to purify

the blood, and the shortest and most effective y-way to do this is by the daily use of the enema at least once, and twice is better—and the prop-

er selection of the foods to be eaten. Very few ’.«■ people realize the tremendous part internal r bathing plays in the acquiring and maintaining . of a clean, healthy body. If it were possible to ~ put into the hands of the great mass of hu- J:

manity; and if they would make use of it, this $

information regarding internal cleanliness ■ V through the use of the enema, many M. D.’s y-h would have to go out of business, our hospitals would not be so overcrowded, and the under- ' takers would not do such a flourishing business. < Unfortunately, however, it is not possible to do ■ this, profitable as such information would doubt- ■

less prove to be. But if we cannot reach the . great mass, we can impart this information to the few as we have opportunity.

It it a well-known fact among medical men

and others who have studied the subject, that

ninety-five percent of all the ills that affect the v human body are caused by constipation and re- J suitant disorders. To understand this, one must -• know something about constipation, and how and why it occurs. The removal of waste mat- ’ ..■? ter and undigested food from the body has been • entrusted by nature to the colon, or large intestine. When this organ is working properly, all goes well; but as soon as the colon fails promptly and regularly to perform its duty, de- '*■ cay and putrefaction proceed rapidly and viru- ''■? lent poisons are created and carried to all parts of the body. Constipation with all its conse- 13 quences is the result — kidney and liver dis- Yj orders, mental and physical exhaustion, high.- ' 'b blood pressure, skin diseases, indigestion and

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