The Age of Reason Thomas Paine (beach read TXT) 📖

any case the same matter, that composed our bodies twenty or thirty years ago; and yet we are conscious of being the same persons. Even legs and arms, which make up almost half the human frame, are not necessary to the consciousness of existence. These may be lost or taken away and the full consciousness of existence remain; and were their place supplied by wings, or other appendages, we cannot conceive that it could alter our consciousness of existence. In short, we know not how much, or rather how little, of our composition it is, and how exquisitely fine that little is, that creates in us this consciousness of existence; and all beyond that is like the pulp of a peach, distinct and separate from the vegetative speck in the kernel.

Who can say by what exceeding fine action of fine matter it is that a thought is produced in what we call the mind? and yet that thought when produced, as I now produce the thought I am writing, is capable of becoming immortal, and is the only production of man that has that capacity.

Statues of brass and marble will perish; and statues made in imitation of them are not the same statues, nor the same workmanship, any more than the copy of a picture is the same picture. But print and reprint a thought a thousand times over, and that with materials of any kind, carve it in wood, or engrave it on stone, the thought is eternally and identically the same thought in every case. It has a capacity of unimpaired existence, unaffected by change of matter, and is essentially distinct, and of a nature different from everything else that we know of, or can conceive. If then the thing produced has in itself a capacity of being immortal, it is more than a token that the power that produced it, which is the selfsame thing as consciousness of existence, can be immortal also; and that as independently of the matter it was first connected with, as the thought is of the printing or writing it first appeared in. The one idea is not more difficult to believe than the other; and we can see that one is true.

That the consciousness of existence is not dependent on the same form or the same matter, is demonstrated to our senses in the works of the creation, as far as our senses are capable of receiving that demonstration. A very numerous part of the animal creation preaches to us, far better than Paul, the belief of a life hereafter. Their little life resembles an earth and a heaven, a present and a future state; and comprises, if it may be so expressed, immortality in miniature.

The most beautiful parts of the creation to our eye are the winged insects, and they are not so originally. They acquire that form and that inimitable brilliancy by progressive changes. The slow and creeping caterpillar worm of today, passes in a few days to a torpid figure, and a state resembling death; and in the next change comes forth in all the miniature magnificence of life, a splendid butterfly. No resemblance of the former creature remains; everything is changed; all his powers are new, and life is to him another thing. We cannot conceive that the consciousness of existence is not the same in this state of the animal as before; why then must I believe that the resurrection of the same body is necessary to continue to me the consciousness of existence hereafter?

In the former part of The Age of Reason. I have called the creation the true and only real word of God; and this instance, or this text, in the book of creation, not only shows to us that this thing may be so, but that it is so; and that the belief of a future state is a rational belief, founded upon facts visible in the creation: for it is not more difficult to believe that we shall exist hereafter in a better state and form than at present, than that a worm should become a butterfly, and quit the dunghill for the atmosphere, if we did not know it as a fact.

As to the doubtful jargon ascribed to Paul in 1 Corinthians 15, which makes part of the burial service of some Christian sectaries, it is as destitute of meaning as the tolling of a bell at the funeral; it explains nothing to the understanding, it illustrates nothing to the imagination, but leaves the reader to find any meaning if he can. “All flesh,” says he, “is not the same flesh. There is one flesh of men, another of beasts, another of fishes, and another of birds.” And what then? nothing. A cook could have said as much. “There are also,” says he, “bodies celestial and bodies terrestrial; the glory of the celestial is one and the glory of the terrestrial is the other.” And what then? nothing. And what is the difference? nothing that he has told. “There is,” says he, “one glory of the sun, and another glory of the moon, and another glory of the stars.” And what then? nothing; except that he says that one star differeth from another star in glory, instead of distance; and he might as well have told us that the moon did not shine so bright as the sun. All this is nothing better than the jargon of a conjuror, who picks up phrases he does not understand to confound the credulous people who come to have their fortune told. Priests and conjurors are of the same trade.

Sometimes Paul affects to be a naturalist, and to prove his system of resurrection from the principles of vegetation. “Thou fool” says he, “that which thou sowest is not quickened except it die.” To which one might reply in his own language, and say, Thou fool, Paul, that which thou sowest is not quickened except it die not; for the grain that dies