The Profits of Religion, Fifth Edition, Upton Sinclair [spiritual books to read .txt] 📗
- Author: Upton Sinclair
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In the same way we are told by Viscount Amberley that the priests of Ceylon first present the gifts to the god, and then eat them. Among the Parsees, when a man dies, the relatives must bring four new robes to the priests; if they do this, the priests wear the robes; if they fail to do it, the dead man appears naked before the judgment-throne. The devotees are instructed that "he who performs this rite succeeds in both worlds, and obtains a firm footing in both worlds." Among the Buddhists, the followers give alms to the monks, and are told specifically what advantages will thereby accrue to them. In the Aitareyo Brahmanam of the Rig-Veda we read
He who, knowing this, sacrifices according to this rite, is born from the womb of Agni and the offerings, participates in the nature of the Rik, Yajus, and Saman, the Veda (sacred knowledge), the Brahma (sacred element) and immortality, and is absorbed into the deity.
Among the Parsees the priest eats the bread and drinks the haoma, or juice of a plant, considered to be both a plant and a god. Among the Episcopalians, a contemporary Christian sect, the sacred juice is that of the grape, and the priest is not allowed to throw away what is left of it, but is ordered "reverently to consume it." In as much as the priest is the sole judge of how much good [31] sherry wine he shall consecrate previous to the ceremony, it is to be expected that the priests of this cult should be lukewarm towards the prohibition movement, and should piously refuse to administer their sacrament with unfermented and uninteresting grape-juice.
Priestly Empires
In every human society of which we have record there has been one class which has done the hard and exhausting work, the "hewers of wood and drawers of water"; and there has been another, much smaller class which has done the directing. To belong to this latter class is to work also, but with the head instead of the hands; it is also to enjoy the good things of life, to live in the best houses, to eat the best food, to have choice of the most desirable women; it is to have leisure to cultivate the mind and appreciate the arts, to acquire graces and distinctions, to give laws and moral codes, to shape fashions and tastes, to be revered and regarded—in short, to have Power. How to get this Power and to hold it has been the first object of the thoughts of men from the beginning of time.
The most obvious method is by the sword; but this method is uncertain, for any man may take up a sword, and some may succeed with it. It will be found that empires based upon military force alone, however cruel they may be, are not permanent, and therefore not so dangerous to progress; it is only when resistance is paralyzed by the agency of Superstition, that the race can be subjected to systems of exploitation for hundreds and even thousands of years. The ancient empires were all priestly empires; the kings ruled because they obeyed [32] the will of the priests, taught to them from childhood as the word of the gods.
Thus, for instance, Prescott tells us:
Terror, not love, was the spring of education with the Aztecs....Such was the crafty policy of the priests, who, by reserving to themselves the business of instruction, were enabled to mould the young and plastic mind according to their own wills, and to train it early to implicit reverence for religion and its ministers.
The historian goes on to indicate the economic harvest of this teaching:
To each of the principal temples, lands were annexed for the maintenance of the priests. The estates were augmented by the policy or devotion of successive princes, until, under the last Montezuma, they had swollen to an enormous extent, and covered every district of the empire.
And this concerning the frightful system of human sacrifices, whereby the priestly caste maintained the prestige of its divinities:
At the dedication of the temple of Huitzilopochtli, in 1486, the prisoners, who for some years had been reserved for the purpose, were ranged in files, forming a procession nearly two miles long. The ceremony consumed several days, and seventy thousand captives are said to have perished at the shrine of this terrible deity.
The same system appears in Professor Jastrow's account of the priesthood of Babylonia and Assyria:
The ultimate source of all law being the deity himself, the original legal tribunal was the place where the image or symbol of the god stood. A legal decision was an oracle or omen, indicative of the will of the god. The power thus lodged in the priests of Babylonia and Assyria was enormous. They virtually held in their hands the life and death of the people.
And of the business side of this vast religious system: [33]
The temples were the natural depositories of the legal archives, which in the course of centuries grew to veritably enormous proportions. Records were made of all decisions; the facts were set forth, and duly attested by witnesses. Business and marriage contracts, loans and deeds of sale were in like manner drawn up in the presence of official scribes, who were also priests. In this way all commercial transactions received the written sanction of the religious organization. The temples themselves—at least in the large centres—entered into business relations with the populace. In order to maintain the large household represented by such an organization as that of the temple of Enlil of Nippur, that of Ningirsu at Lagash, that of Marduk at Babylon, or that of Shamash at Sippar, large holdings of land were required which, cultivated by agents for the priests, or farmed out with stipulations for a goodly share of the produce, secured an income for the maintenance of the temple officials. The enterprise of the temples was expanded to the furnishing of loans at interest—in later periods, at 20%—to barter in slaves, to dealings in lands, besides engaging labor for work of all kinds directly needed for the temples. A large quantity of the business documents found in the temple archives are concerned with the business affairs of the temple, and we are justified in including the temples in the large centres as among the most important business institutions of the country. In financial or monetary transactions the position of the temples was not unlike that of national banks....
And so on. We may venture the guess that the learned professor said more in that last sentence than he himself intended, for his lectures were delivered in that temple of plutocracy, the University of Pennsylvania, and paid out of an endowment which specifies that "all polemical subjects shall be positively excluded!"
Prayer-wheels
These priestly empires exist in the world today. If we wish to find them we have only to ask ourselves: [34] What countries are making no contribution to the progress of the race? What countries have nothing to give us, whether in art, science, or industry?
For example, Gervaise tells us of the Talapoins, or priests of Siam, that "they are exempted from all public charges, they salute nobody, while everybody prostrates himself before them. They are maintained at the public expense." In the same way we read of the negroes of the Caribbean islands that "their priests and priestesses exercise an almost unlimited power." Miss Kingsley, in her "West African Studies", tells us that if we desire to understand the institutions of this district, we must study the native's religion.
For his religion has so firm a grasp upon his mind that it influences everything he does. It is not a thing apart, as the religion of the Europeans is at times. The African cannot say, "Oh, that is all right from a religious point of view, but one must be practical." To be practical, to get on in the world, to live the day and night through, he must be right in the religious point of view, namely, must be on working terms with the great world of spirits around him. The knowledge of this spirit world constitutes the religion of the African, and his customs and ceremonies arise from his idea of the best way to influence it.
Or consider Henry Savage Lander's account of Thibet:
In Lhassa and many other sacred places fanatical pilgrims make circumambulations, sometimes for miles and miles, and for days together, covering the entire distance lying flat upon their bodies.... From the ceiling of the temple hang hundreds of long strips, katas, offered by pilgrims to the temple, and becoming so many flying prayers when hung up—for mechanical praying in every way is prominent in Thibet.... Thus instead of having to learn by heart long and varied prayers, all you have to do is to stuff the entire prayer-book into a prayer-wheel,
[35] and revolve it while repeating as fast as you can four words meaning, "O God, the gem emerging from the lotus-flower." ... The attention of the pilgrims is directed to a large box, or often a big bowl, where they may deposit whatever offerings they can spare, and it must be said that their religious ideas are so strongly developed that they will dispose of a considerable portion of their money in this fashion.... The Lamas are very clever in many ways, and have a great hold over the entire country. They are ninety per cent of them unscrupulous scamps, depraved in every way and given to every sort of vice. So are the women Lamas. They live and sponge on the credulity and ignorance of the crowds; it is to maintain this ignorance, upon which their luxurious life depends, that foreign influence of every kind is strictly kept out of the country.
The Butcher-Gods
In this last sentence we have summed up the fundamental fact about institutionalized religion. Wherever belief and ritual have become the means of livelihood of a class, all innovation will of necessity be taken as an attack upon that class; it will be literally a crime-robbing the priests of their age-long privileges. And of course they will oppose the robber—using every weapon of terrorism, both of this world and the next. They will require the submission, not merely of their own people, but of their neighbors, and their jealousy of rival priestly castes will be a cause of wars. The story of the early days of mankind is a sickening record of torture and slaughter in the name of ten thousand butcher-gods.
Thus, for example, we read in the Hebrew religious records how the priests were engaged in establishing the prestige of a fetish called "the ark"; and how the people of one tribe violated this fetish and wakened the wrath of Jehovah, the god. [36] And he smote the men of Beth-shemesh, because they had looked into the ark of the Lord, even he smote of the people fifty thousand and three score and ten men; and the people lamented, because the Lord had smitten many of the people with a great slaughter. And the men of Beth-shemesh said, Who is able to stand before this holy Lord God?
This terrible old Hebrew divinity said of himself that he was "a jealous god". Throughout the time of his sway he issued through his ministers precise instructions for the most revolting cruelties, the extermination of whole nations of men, women and children, whose sole offense was that they did not pay tribute to Jehovah's priests. Thus, for example, the chief of his prophets, Moses, called the people together, and with all solemnity, and with many warnings, handed down ten commandments graven upon stone tablets; he
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