The End of a Religion.

Under the above title, Henri Rochefort, the day after the civil burial of M. Herold, the eminent French freethinker, recently dead, who for so many years was prefect of the department of the Seine and consequently administrator of the municipal affairs of Paris, commented upon the services in the following words, translated from “L’Intransigeant”:—

The civil burial of M. Herold is the most serious service that that senatorial functionary ever rendered in his life, or rather in his death, to the cause of the Republic and of liberty of conscience.
His conduct in persisting in his freethought even to the tomb and including it was the more meritorious in that he was born a Protestant, and that the adepts of that religion, which calls itself reformed although it has a horror of reforms, are devotees even more fanatical than the Catholics.
Littré, in dying under the auspices of the church, forever compromised his memory. Herold has just assured his. The example that he, prefect of the Seine, has had the courage to set to the city whose affairs he administered will do more to scatter the mass pf absurdities agglomerated under the name of Christianity than all our articles and all our preaching. Not ten years ago the absence of the priest from the obsequies of a citizen was considered by the least devout as an eccentricity in bad taste, and by the faithful as the last word of scoundrelism. Such prefects as the Ducros and the Nadaillacs could post decrees with impunity, obliging bodies intended for civil burial to be taken away at five o’clock in the morning, at the same hour as the rubbish heaped before our doors.
Relatives were not even allowed to follow to their last resting-place the bodies of these pestiferous persons, and there was talk of adding a corner for them to the cemetery set apart for the executioner’s victims.
The old St. Simonian, Félicien David, having refused the aid of holy water and of the last prayers, the detachment which accompanied the hearse of this officer of the Legion of Honor received from its colonel an order to turn back as soon as he learned that they were proceeding directly from the house of the dead to Pere-Lachaise.
To-day, the first magistrate of the capital of France disdainfully rejects the aspergill, the De profundis, the mass for the dead, even though in music; and all those who, but a few years ago, would have veiled their faces before an atheism so pronounced,— the president of the senate, the prefect of police, I the president of the chamber of commerce, the governor of Paris, the president of the Republic in the person of his representative,— have marched in the procession with the air of people scandalized not the least in the world, talking of matters quite other than the eternal flames which the deceased nevertheless could not escape.
Now there is no room for delusion concerning the significance of a civil burial. It is no longer simply the negation of the bagatelles of Catholicism, such as the immaculate conception, the infallibility of the pope, the real presence of Jesus Christ in a wafer of flour which serves to make angels and which might serve quite as well to make pancakes; it is the rejection in toto of all the dogmas on which rests the immense mystification which is the basis of the Christian as of every other religion. No more immortality of the soul, no more last judgment, no more paradise, no more creator: uncreated matter, whence the body came and whither it returns. For the great argument of the priests is this:
“Who could have created the world, if not God?”
But they have never answered the question with which the atheists ever confront them:
“If nothing can create itself unaided, tell us, then, who created God ?”
These are the theories that have been sanctioned by the senators, deputies, high dignitaries, and official personages who ranged themselves around M. Herold’s tomb.
Though some may not have attached to this deeply serious fact all the importance which it merits, surely the clergy have measured its potent consequences.
Henceforth civil burial, no longer a matter of private conviction merely, is a constituent part of the public morals. Yesterday religious obsequies were the rule. To-morrow they will be the exception.

Crumbs from Liberty’s Table.

As civilization advances, the necessity of law diminishes. — Bullion.

Men, in a free country, have the right not to work if the terms offered by their employers do not suit them. The condition of being employed is as voluntary as the condition of employing. The right to strike is just as sacred to the laborer as the right of suddenly discharging a thousand men is to the capitalist. The military force is not maintained for the purpose of destroying either right. — New York Sun.

It is a mistake to suppose that by an equal distribution of wealth is meant equality in quantity. The question, “Who is the Somebody?” is not based upon the fact that some people have more wealth than others, but upon the fact that Somebody has the wealth which somebody else has produced, and consequently ought to own. An equal distribution of wealth means such a distribution as will give to each producer his equitable proportion of what he has assisted to produce. If one man creates $100 worth of wealth in a day and another $10, it would not be equitable to give each half of the whole — i.e. $55. But neither is it equitable to give one $105 and the other only $5. But it is equitable to give $10 to the one who produced $10 and $100 to the one who produced $100, loss their fair proportion of taxes. — New York Truth.

An Unexpected Compliment.

[From the Detroit “Labor Review.”]

While we belong to exactly the opposite school of social philosophy as does our friend Liberty, yet we cannot but admire its consistency and bold and aggressive attitude. It is refreshing to read a paper that says what it knows and it wants. It is so unlike the thousand and one paper that do not or cannot distinguish between the philosophies of communism and individualism, and who adhere to that bastard political economy that breed monopolies and corruption. We earnestly wish Liberty success, so that the people can readily learn the legitimate and logical conclusions of the two different schools.

St. James on Liberty.

[From the Memphis “Free Trader.”]

“But whoso looketh into the perfect Law of Liberty and continueth therein, he being, not a forgetful bearer, but a doer the work, this men shall be blessed in his deed.” — General Epistle of St. James.

When the people of the earth are sufficiently Christianized to adopt that “perfect law of liberty and continue therein,” two-thirds of all the sorrow and suffering that afflict humanity will end. It is a melancholy reflection, it is a dark and depressing reflection, that all the blood ever shed on earth, every war, every battle, every murder, every civil wrong, came from that desire which the devil puts into the souls of men, to hold rule over their fellow mortals. This devilish desire to rule others is directly contrary to the “perfect law of liberty” taught by St. James.