As your civilization advanced, it was to be seen that the virtues24, and especially those which had a direct influence upon material welfare, grew and enlarged. The path to honor was no longer exclusively through carnage and victory, and the possession and cultivation26 of certain virtues brought consideration and respect. It was at this critical stage of your progress that there was inflicted27 upon you an evil greater than any your people have known. You were not content with viewing the deity as we do from afar, and with accepting the impulses of virtue as a part of yourselves, instituted for the wise purpose of a continuous self-development toward a better earthly life; but instead, in your unreasonable28 yearning29 to communicate with the supreme30 Author, you surrendered yourself to the wiles31 of the seers, and became the willing dupes of their delusions32.
There is nothing more unhappy to tell of you than the consequences of this grave error. Your assumed possession of the commands and wishes of the Deity in the[Pg 109] shape of a revelation, has proved more a misfortune than a blessing33 to you. In the first place, it has lowered your conception of the Deity below ours. It has turned your religion into a contest. It has rendered possible the establishment of certain ecclesiastical bodies among you, who, while assuming entire control of the morals of your people, are beset34 in their internal parts with all the vices35 which come from cruelty, cupidity37, and love of power. Besides, your formulated38 conditions of punishments and rewards have degraded religion from a cultivation of virtue for itself, and the immediate good it brings, to a selfish scramble39, each one struggling to shoulder his way into the midst of celestial40 delights.
It can be easily understood why your religion, with all its crudities and superstitions42, has taken so firm a hold upon your society. You are constituted as we are, with the same inherent elements of progress. The steady increase of your affinity43 for the virtues, and those who practice them, is a marked quality of your career, and as they all lead, in one way or another, towards that union of interests which constitutes the perfect social state, you are thereby44 impelled45 by a natural and providential desire to build them up. So that, as a matter of fact, there[Pg 110] being an inherent love of goodness ingrafted in your very natures, your religious creeds46 have attracted you to them, and held you in fetters48, under the false theory that the good within you is but a contribution from their exclusive and abundant sources of supply.
It has been your misfortune to be held captive throughout your progress by the shrewd designs of your seers and prophets, who have not failed until recently to supply you with an occasional change of supernatural pabulum, to meet the new wants of a steadily49 advancing development.
When at a certain stage of your civilization, about two thousand years ago, you had attained50 a point of intellectual culture among the few, the fruits of which have been reflected upon you to this day, in some of the grandest recorded achievements of human thought, and while the masses were left to take their undirected way among the empty superstitions which conceded nothing to the growing human sympathy, a seer appeared among you, who served rather as a suggestion than as an immediate success. After the lapse51 of sufficient time from his death to allow full scope for romance, there was built up out of his memory by your seers a picture of all the virtues[Pg 111] which had been growing within your hearts, so entirely adapted to the new age that all the pent-up forces of human sympathy within its scope and influence surrendered to it. But what might have been a triumph and a boon52 to you in the new impetus53 to a better and broader humanity, unfortunately held concealed54 within itself the subtle machinery55 of your seers and prophets, and was guarded by their evil eyes, so that with this tremendous lever to move you in the direction of their purposes, instead of advancing you, they have turned your civilization back upon itself more than a thousand years. No historical fact is more capable of demonstration56 than this. None has been more persistently57 and ingeniously denied, and no natural sequence ever followed more directly a moving cause. From a free and independent exercise of the intellectual activities in the direction of science, art, philosophy, and all knowledge pertaining58 to yourselves, the Earth upon which you dwell, and the universe, so far as your vision extends, the whole current of your thoughts was turned by the new doctrines60 toward a paradise, compared with which all things of the Earth were trifles. When you were brought by the fascination61 of these promises, and the unflagging efforts an interested[Pg 112] body of ecclesiastics62, to a general belief in these doctrines, you sank into an intellectual torpor63, from which you only emerged by a protest of your reason not yet wholly suppressed.
You cannot fail to see the utterly64 dehumanizing tendency of the influences which surrounded you for so many centuries. The common aims and purposes of your lives were submerged by the one engrossing65 wish to reach heaven; and while your imagination was carried away by its picture, you were led, without hesitation66, to place your feet upon the neck of any earthly enterprise that seemed to stand in its way.
From the beginning of your history you have accepted one object of worship after another, each an ideal impersonation of the goodness which was inseparately a part of yourselves, and which was given to you for the wise purpose of making your society possible, and to perfect it; just as the parental67 instinct was bestowed68 upon you to protect your infants. All these subjects of adoration69 have perfectly70 reflected your intellectual condition, and have been discarded, one after another, as they outlived their uses; until you are just now beginning to realize, that for all these many centuries you have been virtually[Pg 113] worshipping yourselves. Your present ideal will, in time, share the fate of those which preceded it, and in the absence of a prevailing71 superstition41, your seers luckily cannot build up for you another one. Your long period devoted72 to the pursuit of phantoms73 is rapidly passing away, and your new age of rationalism is approaching. You have no just conception of the evils it will remove, and the glories it has in store for you.
The difference between your present and future religion can be easily outlined. Your present religion, from a long course of erroneous teaching, is intense, aggressive and hysterical74. It feeds and fattens75 itself upon the miseries76 of life, which it does not undertake to remove, except in a meretricious77 way for effect. Your religion of the future will be tranquil78 and voluntary, and its chief mission will be to permanently79 reduce the evils and misfortunes of life to a minimum. The impulses of your present religion are entirely apart from the moral sense, a significant fact easily substantiated80 by a glance over the every-day life of your people. Except in their observance of religious forms, your devout81 are not distinguished82 from your profane83. The practical virtues are no greater among believers than among unbelievers. Your coming[Pg 114] religion will be founded upon the moral sense, and will be inseparable from it. It will support no doctrine59 of a ready and convenient atonement for bad acts, as the present one does. It will teach you that there can be no complete reparation of an evil deed except in its undoing84, and that such an act, once performed, spreads its dire25 consequences in accordance with its enormity over a part or the whole career of the doer. It will not undertake to unburden the conscience of a crime, nor to give assurance of celestial bliss85 to the most heinous86 of offenders87, upon the trifling88 and fallacious compliance89 with religious forms.
Your peculiar90 religious beliefs have so shaped and moulded your character that we have observed, what you are not likely to see of yourselves, certain traits or inclinations which are not promising91 as factors in your ultimate regeneration. Your churches, with the shrewd purpose of rendering92 their services invaluable93, have given you to believe that your natural tendencies are evil, and that the unavoidable misfortunes and sorrows of your lives are but penalties for your many misdeeds. The general acceptance of this belief has lowered your pride, and given you, to some extent, that character of dejection and submissiveness which is entirely subversive94 to the attainment[Pg 115] of any destiny to be reached by yourselves.
There is a quality of mind which we acknowledge as, above all others, the one which has assisted us to our present very desirable social condition, and that is the feeling to resist the perpetration of a mean or bad act, on account of the sense of degradation95 it inflicts96 upon the feelings of the doer. This motive of conscience, so plainly the offspring of self-esteem, and growing out of a cultivation of the mind alone, without any regard whatever to creed47 influences or teachings, is totally ignored, either as a promoter of virtue or preventive of vice36, by all the religions that have existed upon your planet. The reason for this is easily explained. Under the knowledge that a cultivation of the mind and conscience, without creed influence, was capable of doing for you a better service in the advancement97 of your morals than your churches have performed, it has been made a part of their doctrine to belittle98 and abuse your purely99 intellectual faculties100, under the unwarranted and unreasonable imputation101 that the free exercise of your reason was an assumption beyond your right. And all this, too, in face of the overwhelming evidence about you, that the most corroding102 and dangerous of your vices germinate103 and[Pg 116] seed themselves only in places where the mind lies in fallow.
There comes to us from our remote ages, through tradition and history, an account of some superstitious104 beliefs, but it has been our good fortune never to have had them built up into a system so overbearing and harmful as yours has been. It cannot be said of us that we ever denounced honest intellectual efforts in any direction, or that we ever regarded the expression of opinions founded on the dictates105 of reason as crimes, and your punishment of such, with all its atrocious and heart-rending details, serves as a lesson for the whole universe of worlds never to put trust in the smooth tongues and insinuating106 ways of the seers, for the spirit of fairness and truth is not in them. Your restrictions107 and punishments of the free expression of thought, inaugurated by the corporate108 organization of your present religion, and maintained with more or less rigor109 to the present, has left its blighting110 effects upon your society by encouraging some of the meanest of your vices. The assumption that one of you shall not have the right to convey to another his opposing convictions upon any religious question is so outrageously111 unjust, that it never could have been carried[Pg 117] out in any other way than by the general belief that it was in accordance with the wishes and purposes of the Almighty112. Such a denial of the natural right of mankind could only be enforced when a majority of the multitude became converts to the doctrines which favored it. The leaders of religious persecution113, during the centuries of church control, were merely carrying out the wishes of this majority. The spirit of intolerance, once abroad, became the parent of those habits of concealed thought, moral cowardice114 and hypocricy, which even to the present, so rule among you, that sincerity115 in expressing religious belief is not universal. In deference116 to the lingering opinion among a large body of your people that a dissension from old modes of religious thought is displeasing117 to the Almighty, and dangerous to society, many of you are constantly led to veil their thoughts on these questions, in dread118 of the social consequences which would follow their frank avowal119. Many of skeptical120 tendencies are thus induced to hide their convictions in fear of disturbing their safe and comfortable positions in society. By silently working the penalty of withholding121 their political and social support, your great illogical multitude backed by their vigilant122 church organizations[Pg 118] still maintain a terrorism over you. Consequently, your writers are guarded in their lines, your public speakers in their language, your teachers in their instruction, and your statesmen in their legislation, that each shall not get beyond the soundings of orthodox religious belief, while with the knowledge of your time, most of them are conscious in their inner thoughts that they are trimming to avoid truth, in the full knowledge, that to this day upon the earth, the surest human preferment is only for those who support error in this direction.
The most lamentable123 instances to be found among you of this evasion124 are your chief institutions of learning. Of all places these should be the first to lead in truth, as they are best provided in all the equipments to find it; yet under the prevailing terrorism their predicament is embarrassing and pitiful. While holding class instructions in evolution, geology, astronomy and kindred sciences, they hesitate to openly deny those scriptural fallacies to which their knowledge is opposed, and the farcical spectacle is daily enacted125 among many of them of a ceremonious reverence126 for these fallacies, and at all times an artful evasion of any denial of their truth, every one of which it is their especial business to disprove in the course of[Pg 119] instruction.
I hope you will not infer from what I have said that the people of Mars have not great reverence and veneration127 for the Deity. Indeed, it is the universal belief amongst us, that the animus128 which is within us to do good to ourselves, and to make pleasant the ways of life among each other, is but the prompting of that divine presence which is leading us aright in the direction of the still better things to come. As we see in all living things a constant development upward toward a state of perfection, and having, of all creatures else, that within us most susceptible129 and easy of advancement in the universal march, we simply take our place in the line. What we have accomplished130 in that direction in our government, society, and morals, gives us new heart to further efforts, and if our methods may be of any service to you, I will give you some further account of them.
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1
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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investigation
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| n.调查，调查研究 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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concessions
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| n.（尤指由政府或雇主给予的）特许权( concession的名词复数 )；承认；减价；（在某地的）特许经营权 | |
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imbibed
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| v.吸收( imbibe的过去式和过去分词 )；喝；吸取；吸气 | |
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watchfulness
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| 警惕，留心； 警觉（性） | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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conciliation
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| n.调解，调停 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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warrior
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| n.勇士，武士，斗士 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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afterward
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| adv.后来；以后 | |
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compassion
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| n.同情，怜悯 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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humane
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| adj.人道的，富有同情心的 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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cultivation
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| n.耕作，培养，栽培（法），养成 | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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beset
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| v.镶嵌；困扰，包围 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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cupidity
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| n.贪心，贪财 | |
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formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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scramble
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| v.爬行，攀爬，杂乱蔓延，碎片，片段，废料 | |
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celestial
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| adj.天体的；天上的 | |
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superstition
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| n.迷信，迷信行为 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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affinity
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| n.亲和力，密切关系 | |
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thereby
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| adv.因此，从而 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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46
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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creed
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| n.信条；信念，纲领 | |
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48
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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49
steadily
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| adv.稳定地；不变地；持续地 | |
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50
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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51
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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52
boon
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| n.恩赐，恩物，恩惠 | |
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impetus
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| n.推动，促进，刺激；推动力 | |
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54
concealed
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| a.隐藏的，隐蔽的 | |
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55
machinery
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| n.(总称)机械，机器；机构 | |
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56
demonstration
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| n.表明，示范，论证，示威 | |
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57
persistently
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| ad.坚持地；固执地 | |
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58
pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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59
doctrine
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| n.教义；主义；学说 | |
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60
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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61
fascination
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| n.令人着迷的事物，魅力，迷恋 | |
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ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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torpor
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| n.迟钝；麻木；（动物的）冬眠 | |
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64
utterly
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| adv.完全地，绝对地 | |
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engrossing
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| adj.使人全神贯注的，引人入胜的v.使全神贯注( engross的现在分词 ) | |
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66
hesitation
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| n.犹豫，踌躇 | |
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parental
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| adj.父母的；父的；母的 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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adoration
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| n.爱慕，崇拜 | |
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70
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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prevailing
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| adj.盛行的；占优势的；主要的 | |
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72
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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73
phantoms
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| n.鬼怪，幽灵( phantom的名词复数 ) | |
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74
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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75
fattens
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| v.喂肥( fatten的第三人称单数 )；养肥（牲畜）；使（钱）增多；使（公司）升值 | |
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76
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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meretricious
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| adj.华而不实的，俗艳的 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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substantiated
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| v.用事实支持（某主张、说法等），证明，证实( substantiate的过去式和过去分词 ) | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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undoing
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| n.毁灭的原因，祸根；破坏，毁灭 | |
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bliss
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| n.狂喜，福佑，天赐的福 | |
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heinous
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| adj.可憎的，十恶不赦的 | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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compliance
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| n.顺从；服从；附和；屈从 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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promising
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| adj.有希望的，有前途的 | |
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rendering
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| n.表现，描写 | |
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invaluable
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| adj.无价的，非常宝贵的，极为贵重的 | |
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subversive
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| adj.颠覆性的，破坏性的；n.破坏份子，危险份子 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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inflicts
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| 把…强加给，使承受，遭受( inflict的第三人称单数 ) | |
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advancement
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| n.前进，促进，提升 | |
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belittle
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| v.轻视，小看，贬低 | |
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purely
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| adv.纯粹地，完全地 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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imputation
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| n.归罪，责难 | |
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102
corroding
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| 使腐蚀，侵蚀( corrode的现在分词 ) | |
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germinate
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| v.发芽；发生；发展 | |
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superstitious
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| adj.迷信的 | |
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dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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insinuating
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| adj.曲意巴结的，暗示的v.暗示( insinuate的现在分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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restrictions
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| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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corporate
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| adj.共同的，全体的；公司的，企业的 | |
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rigor
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| n.严酷，严格，严厉 | |
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blighting
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| 使凋萎( blight的现在分词 )； 使颓丧； 损害； 妨害 | |
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outrageously
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| 凶残地； 肆无忌惮地； 令人不能容忍地； 不寻常地 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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persecution
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| n. 迫害,烦扰 | |
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114
cowardice
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| n.胆小，怯懦 | |
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115
sincerity
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| n.真诚，诚意；真实 | |
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deference
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| n.尊重，顺从；敬意 | |
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displeasing
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| 不愉快的，令人发火的 | |
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118
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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avowal
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| n.公开宣称，坦白承认 | |
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skeptical
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| adj.怀疑的，多疑的 | |
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121
withholding
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| 扣缴税款 | |
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vigilant
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| adj.警觉的，警戒的，警惕的 | |
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lamentable
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| adj.令人惋惜的，悔恨的 | |
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124
evasion
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| n.逃避，偷漏(税) | |
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125
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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127
veneration
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| n.尊敬，崇拜 | |
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128
animus
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| n.恶意；意图 | |
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129
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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