Dialogue Between

a Priest and a
Dying Man
an opera in one act

Matthew Lee Knowles

2021
Dialogue Between
a Priest and a
Dying Man

Marquis de Sade
(1782)
 Dialogue Between a Priest and a Dying Man
two male voices and piano - duration c. 65' Matthew Lee Knowles
January - April 2021
e = c. 150

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PRIEST 16 8 16 16 16
Now that the fa tal ho ur is u pon you

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DYING MAN 16 8 16 16 16

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PIANO
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where in the ve il of il lus ion is torn a side o nly to con front

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e very de lu ded man with the cruel tal ly of his er rors and vi ces, do you, my

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son, ear nes tly re pent of the ma ny sins to which you were led by

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weak ness and hu man frai l ty? Then in the short space you have left,

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Yes, I do so re pent.

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pro fit from such time ly re morse to ask that you be gi ven ge ne ral
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ab so lu tion of your sins, be lie ving that o nly by con si de ring

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the re ve rence of the most com for ta ble and ho ly sa cra ment of

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pe ni tence may you hope for for give ness at the hand of Al mi ghty God

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our E ter nal Fa ther.

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I un der stand you no bet ter than you have un der stood me.

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a
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What's that? I heard you.

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I said I re pen ted. Yes, but you did not un der stand what I meant.
b

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But what o ther in ter pre ta tion?

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The one I shall now give. I was

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cre a ted by Na ture with the kee nest ap pe tites and the strong est of

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pas sions and was put on this earth with the sole pur pose of pla ca ting both by

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sur ren de ring to them. They are com po nents of my cre a ted self and are no more than

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me cha ni cal parts ne ces sa ry to the fun ctio ning of Na ture's ba sic

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pur po ses. Or if you pre fer, they are in ci den tal ef fects es sen tial to her

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de signs for me and con form en tire ly to her laws. I re pent o nly that I ne ver

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suf fi cie ntly ac know ledged the om ni po tence of Na ture and my re morse is di rec ted

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sole ly a gainst the mo dest use I made of those fa cul ties, cri mi nal

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in your eyes but per fec tly straight for ward in mine, which she gave me to use in her ser vice.

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I did at times re sist her, and am hear ti ly sor ry for it. I was blin ded by the

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ab sur di ty of your doc trines to which I re sor ted to

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fight the vio lence of de si res plan ted in me by a po wer more di vine ly in spi red by far,

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and I now re pent of ha ving done so. I picked o nly flo wers when I could have

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ga thered in a much grea ter har vest of ripe fruits. Such is the pro per cause of my re gret;

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To what a pass have you been

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re spect me e nough to im pute no o ther to me.

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brought by your er rors! How mi sled you have been by such so phi sms! You at tri bute to the

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cre a ted world all the po wer of the Cre a tor! Do you not see that the

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la men ta ble ten den cies which have mis di rec ted your steps are them selves no more than ef fects of

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that same cor rupt Na ture to which you at tri bute om ni po tence?

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It seems to me that your

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rea so ning is as em pty as your head. I wish that you would ar gue more ra tio nal ly

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or else just let me a lone to die in peace. What do you mean by 'Cre a tor'?

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The Cre a tor is the Mas ter of the U ni verse.

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What do you un der stand by 'cor rupt Na ture'?

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All that was cre a ted was cre a ted by Him, eve ry thing was made by His hand,

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and His cre a tion is main tained as a sim ple ef fect of His om ni po tence.

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Well now, He must be a ve ry great man in deed! In which case, tell me why this man of yours, who

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But what me rit would

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is so po wer ful, ne ver the less made na ture 'cor rupt',as you put it.

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men have had if God had not gi ven them free will? What me rit would there be in its e xer cise if,

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in this life, it were not as pos si ble to choose good as it were to a void e vil?

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So your God pro cee ded

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to make the world a skew sim ply to tempt and test man. Did He then not know His crea ture?

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Of course He knew His crea ture but, in ad di tion,

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And did He not know the out come?

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He wi shes to leave him the me rit of choo sing wise ly.

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But what for?

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He knew all a long what his crea ture would choose and it was wi thin His po wer

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–for you say that He is all po wer ful– well wi thin His po wer, say I, to see to it that

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Who can com pre hend the vast and in fi nite pur pose which God has for man?

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he chose cor rec tly?

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Where is e ven the man who un der stands all things vi si ble?

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A ny one who sees things sim ply,

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and e spe cial ly the man who does not go loo king for a mul ti pli ci ty of

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cau ses with which to ob scure the ef fects. Why do you need a se cond dif fi cul ty

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when you can not ex plain the first? If we ad mit it is pos si ble that Na ture a lone is re spon si ble

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for cre a ting what you at tri bute to your God, why do you in sist on loo king for a ma ster hand?

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The cause of what you do not com pre hend may be the simp lest thing there is.

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Stu dy phy sics and you will un der stand Na ture bet ter; learn to think clea rly, cast out your pre con ceived i dea s and

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Mi se ra ble sin ner!

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you will have no need of this God of yours.

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I un der stood you were no more than a So ci ni an and came armed with wea pons

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to fight you. But since I see now that you are an a thei st whose heart is closed to the

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au then tic and i nu me ra ble proofs which are dai ly gi ven us of the

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e xi stence of the Cre a tor, there is no point in my say ing a ny thing more. Sight can not be

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re stored to a blind man.

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Ad mit one thing: is not the blin der of two men sure ly he who puts a

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blind fold on his eyes, not he who re moves it? You e di fy, you fa bri cate rea sons,

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you mul ti ply ex pla na tions, where as I de stroy and sim pli fy the is sues.

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So you do not

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You pile er ror on er ror, and I chal lenge all er rors. So which of us is blind?

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be lieve in God?

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No, and for a ve ry sim ple rea son:

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it is im pos si ble to be lieve what one does not un der stand. There must al ways

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be an ob vio us con nec tion be tween un der stan ding and be lief.

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Un der stan ding is the prime con di tion of faith. Where there is no un der stan ding, faith dies and those who do not

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un der stand yet say they be lieve are hy po crites. I de fy you to say that you be lieve in

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the God whose prai ses you sing, be cause you can not de mon strate His e xi stence

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nor is it wi thin your ca pa ci ties to de fine His na ture,

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which means that you do not un der stand Him and since you do not un der stand

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you are in ca pa ble of fur ni shing me with rea soned ar gue ments.

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In o ther words, a ny thing which is be yond the li mits of hu man rea son is ei ther

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il lu sion or i dle fa ncy, and since your God must be ei ther one or the o ther, I should be

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mad to be lieve in the first and stu pid to be lieve in the se cond. Prove to me that mat ter is i nert,

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and I shall grant you a cre a tor. Show me that Na ture is not suf fi cient un to her self,

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and I shall glad ly al low you to give her a Ma ster. But un til you can do this,

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 39
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I shall not yie ld one inch. I am con vinced o nly by e vi dence, and e vi dence is

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pro vi ded by my sen ses a lone. Be yond their li mits, I am po wer less to

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be lieve in a ny thing. I be lieve the sun e xists be cause I can see it:

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I take it to be the cen tre where all of Na ture's flam ma ble mat ter is

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ga thered to ge ther and I am charmed but in no wise a sto nished by its re gu lar cour ses.

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It is a phe no me non of phy sics, per haps no more com plex than the

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42
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wor kings of e lec tri ci ty, which it is not gi ven to us to un der stand. Need I say more?

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You can con struct your God and set Him a bove such phe no me na, but does that take me a ny fur ther for ward?

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Am I not re qui red to make as much ef fort to un der stand the work man as to de fine

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His han di work? Con se quen tly, you have done me no ser vice by e rec ting this il lu sion of yours.

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You have con fused but not en ligh tened my mind and I owe you not gra ti tude but ha tred.

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Your God is a ma chine which you have built to serve your own pas sions and you have set it to run

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 45
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ac cor ding to their re qui re ments. But you must see that I had no choice but to

c
g

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jet ti son your mo del the in stant it fell out of step with my pas sions?

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At this mo ment, my weak soul stands in need of peace and phi lo so phy:why do you now try to a larm it

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with your so phi stry which will strike it with ter ror but not con vert it,

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in flame it with out ma king it bet ter? My soul is what it pleased Na ture to be,

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which is to say a con se quence of the or gans which Na ture thought fit to im plant in me in ac cor dance

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with her pur po ses and needs. Now, since Na ture needs vice as much as she needs vir tue,

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she di rec ted me to wards the first when she found it ex pe die nt, and when she had need of the se cond,

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she filled me with the ap pro pri ate de si res to which I sur ren dered e qual ly promp tly.

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Do not seek fur ther than her laws for the cause of our hu man in con si ten cy,

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And so eve ry thing in the

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and to ex plain her laws look not be yond her will and her needs.

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world is ne ces sa ry? But if all is ne ces sa ry, there must be or der in eve ry thing?

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Of course.

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 51
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But who or what is ca pa ble of cre a ting the or der that

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Who ar gues that there is not?

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e xists if not an all po wer ful, su preme ly wise hand?

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Will not gun pow der ex plode of

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52
356
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Yes. There is n't a ny.

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ne ces si ty when lit by a match? And where is the wis dom in that?

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So you see it is pos si ble that there are things which are ne ces sa ry but were not wise ly made,

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 53
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and it fol lows that it is e qual ly pos si ble that eve ry thing de rives from a first cause in which there may be

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What are you dri ving at?

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nei ther rea son nor wis dom. I want to prove to you that it is pos si ble that eve ry thing is sim ply what it is and

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54
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what you see it to be, with out its being the ef fect of some cause which was rea so na ble and wise ly di rec ted;

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that na tu ral ef fects must have na tu ral cau ses with out there being a ny need to sup pose that they had a

12 14 16 17
8 8 8 8
12 14 16 17
8 8 8 8
 55
375
17 13 15 19
DM 8 8 8 8
non na tu ral o ri gin such as your God who, as I have al rea dy ob served, would re quire a good deal of ex plai ning

17 13 15 19
8 8 8 8
17 13 15 19
8 8 8 8

378
19 14 11 15
DM 8 8 8 8
but would not of him self ex plain a ny thing; that there fore once it is con ce ded that God serves no use ful pur pose,

19 14 11 15
8 8 8 8
19 14 11 15
8 8 8 8
56
381
15 25 14
DM 8 8 8
He be comes com plete ly ir re le vant; that there is eve ry like li hood that what is ir re le vant

15 25 14
8 8 8
15 25 14
8 8 8

383
14 12 21 24
DM 8 8 8 8
is of no ac count and what is of no ac count is as nought. So, to con vince my self that your God is an il lu sion,

14 12 21 24
8 8 8 8
14 12 21 24
8 8 8 8
 57
386
24 25 10
DM 8 8 8
I need no o ther ar gue ment than that which is sup plied by my cer tain know ledge that He serves no use ful pur pose.

24 25 10
8 8 8
24 25 10
8 8 8

388
10 21 17 6 15
P 8 8 8 8 8
If that is your at ti tude, I can not think that there is a ny rea son why I should dis cuss re li gion with you.

10 21 17 6 15
DM 8 8 8 8 8
Why e ver not?

10 21 17 6 15
8 8 8 8 8

10 21 17 6 15
8 8 8 8 8
58
392
15 11 15 18
DM 8 8 8 8
I know no thing more en ter tai ning than see ing for my self to what ex tra va gant lengths men have ta ken

15 11 15 18
8 8 8 8
15 11 15 18
8 8 8 8

395
18 10 13 15 11
DM 8 8 8 8 8
fa na ti ci sm and im be ci li ty in re li gious mat ters— ex ces ses so un spea ka ble that the ca ta logue of a ber ra tions,

18 10 13 15 11
8 8 8 8 8
18 10 13 15 11
8 8 8 8 8
 59
399
11 20 17 14
DM 8 8 8 8
though gha stly, is, I al ways think, in va ria bly fa sci na ting to con tem plate. An swer me this fran kly, and a bove all,

11 20 17 14
8 8 8 8
11 20 17 14
8 8 8 8

402
14 16 12 11 17
DM 8 8 8 8 8
do not give self in te res ted re spon ses! If I were to be weak e nough to let my self be talked in to be lie ving your lu di crous doc trines which prove the

14 16 12 11 17
8 8 8 8 8
14 16 12 11 17
8 8 8 8 8
60
406
17 16 10 14 21
DM 8 8 8 8 8
in cre di ble e xi stence of a being who makes re li gion ne ces sa ry, which form of wor ship would you ad vise me to of fer up to Him?

17 16 10 14 21
8 8 8 8 8
17 16 10 14 21
8 8 8 8 8

410
21 15 21 13
DM 8 8 8 8
Would you have me in cline to wards the i dle fan cies of Con fuc ius or the non sense of Brah ma? Should I bow down be fore the Great Ser pent of the Ne gro,

21 15 21 13
8 8 8 8
21 15 21 13
8 8 8 8
 61
413
13 12 19 17
DM 8 8 8 8
the Moon and Stars of the Pe ru vi an, or the God of Mo ses' ar mies? Which of the sects of Mu ham mad would you sug gest I join?

13 12 19 17
8 8 8 8
13 12 19 17
8 8 8 8

416
17 20 15 11 12
P 8 8 8 8 8
Can there be a ny

17 20 15 11 12
DM 8 8 8 8 8
Or which par ti cu lar Chris tian he re sy would you say was pre fe ra ble to all the o thers? Think care ful ly be fore you ans wer.

17 20 15 11 12
8 8 8 8 8
17 20 15 11 12
8 8 8 8 8
62
420
12 16 13 6 14 9 11
P 8 8 8 8 8 8 8
doubt a bout my re ply? Not at all. In rec co men ding my own be liefs to you,

12 16 13 6 14 9 11
DM 8 8 8 8 8 8 8
But that is a self in te re sted ans wer.

12 16 13 6 14 9 11
8 8 8 8 8 8 8
12 16 13 6 14 9 11
8 8 8 8 8 8 8

426
11 17 18 12 13
P 8 8 8 8 8
I love you as much as I love my self.

11 17 18 12 13
DM 8 8 8 8 8
By hee ding such er rors, you show lit tle e nough love for ei ther of us

11 17 18 12 13
8 8 8 8 8
11 17 18 12 13
8 8 8 8 8
 63
431
13 12 9 14 13 17
P 8 8 8 8 8 8
But who can be blind e nough not to see the mi ra cles of our Di vine Re dee mer?

13 12 9 14 13 17
DM 8 8 8 8 8 8
He who sees through

13 12 9 14 13 17
8 8 8 8 8 8

13 12 9 14 13 17
8 8 8 8 8 8

437
17 11 9 2 18 22
P 8 8 8 8 8 8
O lord, thou hea rest but spea kest

17 11 9 2 18 22
DM 8 8 8 8 8 8
Him as the most trans pa rent of swin dlers and the most ti re some of hum bugs.

17 11 9 2 18 22
8 8 8 8 8 8
17 11 9 2 18 22
8 8 8 8 8 8
64
442
22 8 16 10 11 14
P 8 8 8 8 8 8
not with a voice of thun der!

22 8 16 10 11 14
DM 8 8 8 8 8 8
Quite so, and no voice is heard for the sim ple rea son that your God, per haps be cause He

22 8 16 10 11 14
8 8 8 8 8 8
22 8 16 10 11 14
8 8 8 8 8 8

447
14 19 11 14 16 12
DM 8 8 8 8 8 8
can not or be cause He has too much sense or for wha te ver o ther rea son you care to im pute to a

14 19 11 14 16 12
8 8 8 8 8 8
14 19 11 14 16 12
8 8 8 8 8 8
 65
452
12 14 12 7 12 17
DM 8 8 8 8 8 8
being whose e xi stence I ack now ledge o nly out of po lite ness or, if you pre fer, to be as ac co mo da ting

12 14 12 7 12 17
8 8 8 8 8 8
12 14 12 7 12 17
8 8 8 8 8 8

458
5 2 12 19 15
DM 8 8 8 8 8
as I can to your pet ty views, no voice, I say, is heard be cause this God, if He e xists as you are mad e nough to be lieve,

5 2 12 19 15
8 8 8 8 8
5 2 12 19 15
8 8 8 8 8
66
464
17 18 10 16 12
DM 8 8 8 8 8
can not pos si bly have set out to con vince us by u sing means as lu di crous as those em loyed by your Je sus.

17 18 10 16 12
8 8 8 8 8
17 18 10 16 12
8 8 8 8 8

469 e = c. 140
12 10 6 11 15 21
P 8 8 8 8 16 16
But what of the pro phets, the mi ra cles, the mar tyrs? Are not all these proofs?

12 10 6 11 15 21
DM 8 8 8 8 16 16
How, in terms of strict lo gic,

12 10 6 11 15 21
8 8 8 8 16 16
12 10 6 11 15 21
8 8 8 8 16 16
 67
474
21 19 18
DM 16 16 16
can you ex pect me to ac cept as proof some thing which it self first needs to be proved? For a pro phe cy to be a proof,

21 19 18
16 16 16
21 19 18
16 16 16

477
21 22 20
DM 16 16 16
I must first be com plete ly con vinced that what was fore told was in fact ful filled. Now since pro phe cies are part of hi sto ry,

21 22 20
16 16 16

21 22 20
16 16 16
68
480
20 18 12
DM 16 16 16
they can have no more force in my mind than all o ther hi sto ri cal facts, of which three quar ters are high ly du bio us.

20 18 12
16 16 16

20 18 12
16 16 16

483
12 17 16 13 18
DM 16 16 16 16 16
If to this I were to add fur ther the pos si bi li ty, or ra ther the like li hood, that they were trans mit ted

12 17 16 13 18
16 16 16 16 16

12 17 16 13 18
16 16 16 16 16
 69
487
18 13 14 17
DM 16 16 16 16
to me sole ly by hi sto ri ans with a ves ted in te rest, I should be, as you see, more than en ti tled to be scept i cal.

18 13 14 17
16 16 16 16

18 13 14 17
16 16 16 16

491
17 19 16 22
DM 16 16 16 16
More o ver, who will re as sure me that such and such a pro phe cy was not made a fter the e vent,

17 19 16 22
16 16 16 16

17 19 16 22
16 16 16 16
70
494
22 16 13 15
DM 16 16 16 16
or that it was not just po li ti cal ly or self ful fil ling ly con trived, like the pre dic tion which fore tells

22 16 13 15
16 16 16 16

22 16 13 15
16 16 16 16

497
15 19 14 20
DM 16 16 16 16
a pro spe rous reign un der a just king or fore casts frost in win ter? If all this is in fact the case,

15 19 14 20
16 16 16 16
15 19 14 20
16 16 16 16
 71
500
20 12 18 12 16
DM 16 16 16 16 16
how can you ar gue that pro phe cies, which stand in dire need of proof, can them selves e ver be come a proof? As for your mi ra cles,

20 12 18 12 16
16 16 16 16 16

20 12 18 12 16
16 16 16 16 16

504
16 14 20 13
DM 16 16 16 16
I am no more im pressed by them than by pro phe cies. All swind lers have worked mi ra cles and the

16 14 20 13
16 16 16 16
16 14 20 13
16 16 16 16
72
507
13 22 11 16
DM 16 16 16 16
stu pid have be lieved in them. To be con vinced of the truth of a mi ra cle, I should have to be quite

13 22 11 16
16 16 16 16
13 22 11 16
16 16 16 16

510
16 15 16 19
DM 16 16 16 16
cer tain that the e vent which you would call mi ra cu lous ran ab so lute ly coun ter to the laws of Na ture,

16 15 16 19
16 16 16 16
16 15 16 19
16 16 16 16
 73
513
19 12 15
DM 16 16 16
since o nly e vents o cur ring out side Na ture can be deemed a mi ra cle. But there, who is so lear ned in

19 12 15
16 16 16

19 12 15
16 16 16

516
15 16 14 19
DM 16 16 16 16
her ways to dare state at what point Na ture ends and at what pre cise mo ment Na ture is vi o la ted?

15 16 14 19
16 16 16 16
15 16 14 19
16 16 16 16
74
519
19 17 11
DM 16 16 16
O nly two things are re qui red to ac cre dit an al le ged mi ra cle: a mounte bank and a crowd of

19 17 11
16 16 16

19 17 11
16 16 16

522
11 16 17 20 16
DM 16 16 16 16 16
spine less loo kers on. There is ab so lute ly no point loo king for a ny o ther kind or o ri gin for your mi ra cles.

11 16 17 20 16
16 16 16 16 16

11 16 17 20 16
16 16 16 16 16
 75
526
16 13 10 14
DM 16 16 16 16
All foun ders of new sects have been mi ra cle wor kers and, what is de ci de dly od der, they have al ways found

16 13 10 14
16 16 16 16

16 13 10 14
16 16 16 16

530
14 12 17 16 19
DM 16 16 16 16 16
im be ciles who be lieved them. Your Je sus ne ver ma naged a ny thing more pro di gous than A pol lo ni us of Ty a na,

14 12 17 16 19
16 16 16 16 16

14 12 17 16 19
16 16 16 16 16
76
534
19 18 19 14
DM 16 16 16 16
and it would ne ver en ter a ny one's head to claim that he was a god. As to your mar tyrs, they are by far the

19 18 19 14
16 16 16 16

19 18 19 14
16 16 16 16

537
14 17 16 21
DM 16 16 16 16
wea kest of all your ar gue ments. Ze al and ob sti na cy are all it takes to make a mar tyr and if an al ter na tive causewere to

14 17 16 21
16 16 16 16

14 17 16 21
16 16 16 16
 77
541
21 13 19
DM 16 16 16
fur nish me with as ma ny mar tyred saints as you claim for yours, I should ne ver have pro per grounds for be lie ving the one to be

21 13 19
16 16 16
21 13 19
16 16 16

545
19 15 14 11
DM 16 16 16 16
a ny bet ter than the o ther but, on the con tra ry, should be ve ry in clined to think that both were woe ful ly in a de quate.

19 15 14 11
16 16 16 16

19 15 14 11
16 16 16 16
78
549
11 12 8 12 10 15
DM 16 16 16 16 16 16
My de ar fel low, if it were true that the God you preach real ly e xi sted, would He need mi ra cles,

11 12 8 12 10 15
16 16 16 16 16 16

11 12 8 12 10 15
16 16 16 16 16 16

554
15 14 9 16 14
DM 16 16 16 16 16
mar tyrs and pro phe cies to es ta blish His king dom? And if, as you say, the heart of man is God's han di work,

15 14 9 16 14
16 16 16 16 16

15 14 9 16 14
16 16 16 16 16
 79
558
14 15 12 8
DM 16 16 16 16
would not men's hearts have been the tem ple He chose for His law? Sure ly this e qui ta ble law,since it e ma nates

14 15 12 8
16 16 16 16

14 15 12 8
16 16 16 16

562
8 13 10 15 10 13
DM 16 16 16 16 16 16
from a just God, would be e qual ly and ir re si sti bly im prin ted in all of us, from one end of the

8 13 10 15 10 13
16 16 16 16 16 16

8 13 10 15 10 13
16 16 16 16 16 16
80
567
13 15 12 8 14
DM 16 16 16 16 16
u ni verse to the o ther. All men, ha ving in com mon this same de li cate, sen si tive or gan, would al so a dopt a

13 15 12 8 14
16 16 16 16 16

13 15 12 8 14
16 16 16 16 16

572
17 12 8
DM 16 16 16
com mon ap proach to prai sing the God from whom they had re ceived it. They would all have the same way of lo ving Him,

17 12 8
16 16 16

17 12 8
16 16 16
 81
576
8 13 14 13 12
DM 16 16 16 16 16
the same way of a do ring and ser ving Him, and it would be as im pos si ble for them to

8 13 14 13 12
16 16 16 16 16

8 13 14 13 12
16 16 16 16 16

580
12 15 12 7 8 12
DM 16 16 16 16 16 16
mi stake His na ture as to re sist the se cret bid ding of their hearts to praise Him. But in stead of which, what do I find

12 15 12 7 8 12
16 16 16 16 16 16

12 15 12 7 8 12
16 16 16 16 16 16
82
585
12 16 14 12
DM 16 16 16 16
through out the whole u ni verse? As ma ny gods as there are na tions, as ma ny ways of ser ving them as there
are brains and fer tile i ma gi na tions.

12 16 14 12
16 16 16 16

12 16 14 12
16 16 16 16

589
12 5 14 20
DM 16 16 16 16
Now, do you se ri ou sly be lieve that this mul ti pli ci ty of o pi nions, a mong which I find it

12 5 14 20
16 16 16 16

12 5 14 20
16 16 16 16
 83
593
20 9 15 21 17
DM 16 16 16 16 16
phy si cally im pos si ble to choose, is real ly the han di work of a just God? No, prea cher, you of fend your God by

20 9 15 21 17
16 16 16 16 16

20 9 15 21 17
16 16 16 16 16

597
17 15 17 12
DM 16 16 16 16
sho wing Him to me in this light. Al low me to de ny Him al to ge ther, for if He e xists, I should of fend Him much less by my

17 15 17 12
16 16 16 16

17 15 17 12
16 16 16 16
84
601
12 10 9 16 14
DM 16 16 16 16 16
un be lief than you by your bla sphe mies. Think, prea cher! Your Je sus was no bet ter than

12 10 9 16 14
16 16 16 16 16

12 10 9 16 14
16 16 16 16 16

605
14 12 15
DM 16 16 16
Mu ham mad, Mu ham mad was no bet ter than Mo ses, and none of these three was su pe ri or to Con fu cius,

14 12 15
16 16 16

14 12 15
16 16 16
 85
609
17 12 11 13
DM 16 16 16 16
though Con fu cius did set down a num ber of per fec tly va lid prin ci ples where as the o thers talked non sense.

17 12 11 13
16 16 16 16

17 12 11 13
16 16 16 16

613
13 16 14 16
DM 16 16 16 16
But they and their ilk are mounte banks who have been mocked by think ing men, be lieved by the rab ble,

13 16 14 16
16 16 16 16

13 16 14 16
16 16 16 16
 616
16 14 16 13 16
86
P 16 16 16 16 16
A las, such was o nly too true in the

16 14 16 13 16
DM 16 16 16 16 16
and should have been strung up by due pro cess of law.

16 14 16 13 16
16 16 16 16 16

16 14 16 13 16
16 16 16 16 16

620
16 18 17 7 14
P 16 16 16 16 16
case of one of the four.

16 18 17 7 14
DM 16 16 16 16 16
Yes, He who de served it most. He was a se di tious in flu ence,

16 18 17 7 14
16 16 16 16 16

16 18 17 7 14
16 16 16 16 16
 87
624
14 18 14 10
DM 16 16 16 16
an a gi ta tor, a bea rer of false wit ness, a scoun drel, a lec her,
b

14 18 14 10
16 16 16 16

14 18 14 10
16 16 16 16

627
10 11 19 13 10
DM 16 16 16 16 16
a show man who per formed crude tricks, a wic ked and dan ge rous man. He knew e xa ctly how to set a bout

10 11 19 13 10
16 16 16 16 16

10 11 19 13 10
16 16 16 16 16
88
632
10 15 18
DM 16 16 16
hood win king the pu blic and was there fore e mi nent ly pu nish a ble

10 15 18
16 16 16

10 15 18
16 16 16

635
18 20 22
DM 16 16 16
in the type of king dom and state of which Je ru sa lem was then a part.

18 20 22
16 16 16
18 20 22
16 16 16
 89
637
22 23
DM 16 16
It was a ve ry sound de ci sion to re move Him and it is per haps the o nly

22 23
16 16

22 23
16 16

639
14 19 14 23
DM 16 16 16 16
case in which my prin ci ples, which are in ci den tal ly ve ry mi ld and to le rant, could e ver ad mit the ap pli ca tion

14 19 14 23
16 16 16 16

14 19 14 23
16 16 16 16
90
643
23 15 12
DM 16 16 16
of the full ri gour of The mis. I for give all er rors
c

23 15 12
16 16 16

23 15 12
16 16 16

645
12 14 21
DM 16 16 16
save those which may im pe ril the go vern ment un der which we live;

12 14 21
16 16 16

12 14 21
16 16 16
 91
648
21 18 17 13
DM 16 16 16 16
kings and their ma je sty are the o nly things that I take on trust and re spect.

21 18 17 13
16 16 16 16

21 18 17 13
16 16 16 16

651
13 17 16
DM 16 16 16
The man who does not love his coun try and his King does not de serve to live.

13 17 16
16 16 16

13 17 16
16 16 16
92
654
16 19 13
P 16 16 16
But you do ad mit, do you not, that there is some thing af ter this life? It har dly seems pos si ble

16 19 13
16 16 16

16 19 13
16 16 16

657
13 17 16 14 17
P 16 16 16 16 16
that your mind has not on oc ca sion turned to pier cing the my ste ry of the fate which a waits us.

13 17 16 14 17
16 16 16 16 16

13 17 16 14 17
16 16 16 16 16
 93
661
17 15 12 19
P 16 16 16 16
What con cept have you found to be more con vin cing that that of a

c
a

17 15 12 19
16 16 16 16

17 15 12 19
16 16 16 16

664
19 17 18 20
P 16 16 16 16
mul ti tude of pu nish mentsfor the man who has lived bad ly and an e ter ni ty of re wards for

19 17 18 20
16 16 16 16

19 17 18 20
16 16 16 16
94
667
20 18 16 22
P 16 16 16 16
the man who has lived well?

20 18 16 22
DM 16 16 16 16
Why, my de ar fel low, the con cept of no thing ness!

20 18 16 22
16 16 16 16

20 18 16 22
16 16 16 16

670
22 21 17 10
DM 16 16 16 16
The i de a ne ver frigh tened me; it strikes me as con so ling and sim ple. All o ther ans wers are the

22 21 17 10
16 16 16 16
22 21 17 10
16 16 16 16
 95
673
10 19 17
DM 16 16 16
han di work of pride, but mine is the pro duct of rea son. In a ny case, no thing ness is

10 19 17
16 16 16

10 19 17
16 16 16

676
17 18 20
DM 16 16 16
nei ther gha stly not ab so lute. Is not Na ture's ne ver end ing

17 18 20
16 16 16

17 18 20
16 16 16
96
678
20 14 17
DM 16 16 16
pro cess of ge ne ra tion and re ge ne ra tion

20 14 17
16 16 16

20 14 17
16 16 16

680
17 9 19 9
DM 16 16 16 16
plain for my eyes to see? No thing pe ri shes, no thing on this earth is de stroyed.

17 9 19 9
16 16 16 16

17 9 19 9
16 16 16 16
 97
683
9 12 13 21 19
DM 16 16 16 16 16
To day a man, to mor row a worm, the day a fter a fly— what is this if not e ter nal life?

9 12 13 21 19
16 16 16 16 16

9 12 13 21 19
16 16 16 16 16

687
19 16 19 15
DM 16 16 16 16
And why do you be lieve that I should be re war ded for vir tues I pos sess through no me rit of my own,

19 16 19 15
16 16 16 16

19 16 19 15
16 16 16 16
98
691
15 17 13 18
DM 16 16 16 16
and pu nished for cri mi nal acts o ver which I have no con trol? How can you re con cile the

15 17 13 18
16 16 16 16

15 17 13 18
16 16 16 16

694
18 15 19 18
DM 16 16 16 16
good ness of your al le ged God with this prin ci ple? Can He have cre a ted me
a

18 15 19 18
16 16 16 16

18 15 19 18
16 16 16 16
 99
697
18 15
DM 16 16
sole ly in or der to en joy pu nish ing me and pu nish

18 15
16 16

18 15
16 16

700
18 12 19
DM 16 16 16
me for choo sing wrong ly while de ny ing me the free dom to choose well?

18 12 19
16 16 16

18 12 19
16 16 16
100
703
19 14 10 13
P 16 16 16 16
But you are free to choose.

19 14 10 13
DM 16 16 16 16
I am, but o nly ac cor ding to
b

19 14 10 13
16 16 16 16

19 14 10 13
16 16 16 16

706
13 18 21 12
DM 16 16 16 16
your as sump tions which do not with stand e xa mi na tion by rea son.

13 18 21 12
16 16 16 16

13 18 21 12
16 16 16 16
 101
709
12 19 12
DM 16 16 16
The doc trine of free will was in ven ted sole ly so that you could

12 19 12
16 16 16

12 19 12
16 16 16

712
12 11 14 24
DM 16 16 16 16
de vise the prin ci ple of Di vine Grace which va li da ted your

12 11 14 24
16 16 16 16

12 11 14 24
16 16 16 16
102
716
24 21 15
DM 16 16 16
gar bled pre sup po si tions. Is there a man a live who,

24 21 15
16 16 16

24 21 15
16 16 16

718
15 17 18 23 18
DM 16 16 16 16 16
see ing the scaf fold stan ding next to his crime, would wil ling ly com mit a crime if he were

15 17 18 23 18
16 16 16 16 16

15 17 18 23 18
16 16 16 16 16
 103
722
18 21 24
DM 16 16 16
free not to com mit it? We are im pelled by an ir re sis ta ble po wer and are ne ver,

18 21 24
16 16 16
18 21 24
16 16 16

725
18 10 19 12 17
DM 16 16 16 16 16
not for a sin gle in stant, in a po si tion to steer a course in a ny di rec tion ex cept down the slope

18 10 19 12 17
16 16 16 16 16
18 10 19 12 17
16 16 16 16 16
104
730
17 16 15 14 15
DM 16 16 16 16 16
on which our feet are set. There are no vir tues save those which are ne ces sa ry to Na ture's ends and, re cip ro cally,

17 16 15 14 15
16 16 16 16 16

17 16 15 14 15
16 16 16 16 16

735
15 23 17 16 15 13 18
DM 16 16 16 16 16 16 16
no crime which she does not need for her pur po ses. Na ture's ma ste ry lies pre ci sely in the per fect ba lance which she main tains

15 23 17 16 15 13 18
16 16 16 16 16 16 16
15 23 17 16 15 13 18
16 16 16 16 16 16 16
 105
741
18 21 20 17 20
DM 16 16 16 16 16
be tween vir tue and crime. But can we be gui lty if we move in the di rec tion in which she push es us?

18 21 20 17 20
16 16 16 16 16
18 21 20 17 20
16 16 16 16 16

745
20 16 20 24
P 16 16 16 16
So it fol lows that e ven the grea test crimes should not

20 16 20 24
DM 16 16 16 16
No more than the wasp which punc tures your skin with its sting.

20 16 20 24
16 16 16 16

20 16 20 24
16 16 16 16
106
749
24 17 22 21
P 16 16 16 16
give us cause to fear a ny thing?

24 17 22 21
DM 16 16 16 16
I did not say that. It is e nough that the law

24 17 22 21
16 16 16 16

24 17 22 21
16 16 16 16

752
21 18 19 15 10
DM 16 16 16 16 16
con demns and the sword of jus tice pu ni shes for us to feel a ver sion or ter ror for such crimes.

21 18 19 15 10
16 16 16 16 16
21 18 19 15 10
16 16 16 16 16
 107
756
10 13 8 16 17 18 16
DM 16 16 16 16 16 16 16
But once they have, re gret ta bly, been com mit ted, we must ac cept the in e vi ta ble and not sur ren der to

10 13 8 16 17 18 16
16 16 16 16 16 16 16

10 13 8 16 17 18 16
16 16 16 16 16 16 16

762
16 13 17 16 19 22
DM 16 16 16 16 16 16
re morse which is point less. Re morse is null since it did not pre vent us from com mit ting the crime, and void since it does not

16 13 17 16 19 22
16 16 16 16 16 16

16 13 17 16 19 22
16 16 16 16 16 16
108
767
22 18 23 18 15
DM 16 16 16 16 16
e na ble us to make a mends: It would be ab surd to sur ren der to it and ab sur der still to

22 18 23 18 15
16 16 16 16 16

22 18 23 18 15
16 16 16 16 16

771
15 21 12 16 19 17
DM 16 16 16 16 16 16
fear pu nish ment in the next world if we have been for tu nate e nough to e scape it in this. God for bid that a ny one

15 21 12 16 19 17
16 16 16 16 16 16

15 21 12 16 19 17
16 16 16 16 16 16
 109
776
17 19 16 19 17 18
DM 16 16 16 16 16 16
should think that in say ing this I seek to give en cou rage ment to crime! Of course we must do eve ry thing we can to a void cri mi nal acts—

17 19 16 19 17 18
16 16 16 16 16 16

17 19 16 19 17 18
16 16 16 16 16 16

782
18 16 18 19 16
DM 16 16 16 16 16
but we must learn to shun them through rea son and not out of un foun ded fea rs which lead no where,

18 16 18 19 16
16 16 16 16 16
18 16 18 19 16
16 16 16 16 16
110
786
16 20 19 13 20 18
DM 16 16 16 16 16 16
the ef fects of which are in a ny case neu tra lised in a ny one en dowed with strength of mind. Rea son,yes rea son a lone must

16 20 19 13 20 18
16 16 16 16 16 16

16 20 19 13 20 18
16 16 16 16 16 16

791
18 17 12 18
DM 16 16 16 16
a lert us to the fact that do ing harm to o thers can ne ver make us hap py,

18 17 12 18
16 16 16 16
18 17 12 18
16 16 16 16
 111
795
18 17 14 15 14 15
DM 16 16 16 16 16 16
and our hearts must make us fe el that ma king o thers hap py is the grea test joy which Na ture

18 17 14 15 14 15
16 16 16 16 16 16
18 17 14 15 14 15
16 16 16 16 16 16

800
15 12 14 20 16 15
DM 16 16 16 16 16 16
grants us on this earth. All hu man mo ra li ty is con tained in these words: make o thers as hap py

b
e

15 12 14 20 16 15
16 16 16 16 16 16
15 12 14 20 16 15
16 16 16 16 16 16
112
805
15 17 16 24
DM 16 16 16 16
as you your self would be, and ne ver serve them more ill than you would your self be served.

15 17 16 24
16 16 16 16

15 17 16 24
16 16 16 16

809
24 22 13 23
DM 16 16 16 16
These, my de ar fel low, are the o nly prin ci ples which we should fol low.

f c

24 22 13 23
16 16 16 16
24 22 13 23
16 16 16 16
 113
813
23 24 20 11 16 7 22
DM 16 16 16 16 16 16 16
There is no need of re li gion or God to ap pre ci ate and act u pon them: the sole

23 24 20 11 16 7 22
16 16 16 16 16 16 16
23 24 20 11 16 7 22
16 16 16 16 16 16 16

819
22 20 7 16 21 14 22
DM 16 16 16 16 16 16 16
re quire ment is a good heart. But, prea cher, I feel my strength a ban don me. Put a side your

22 20 7 16 21 14 22
16 16 16 16 16 16 16
22 20 7 16 21 14 22
16 16 16 16 16 16 16
114
825
22 11 24 26 25
DM 16 16 16 16 16
pre ju di ces, be a man, be hu man, have no fear and no hope. A ban don your

22 11 24 26 25
16 16 16 16 16
22 11 24 26 25
16 16 16 16 16

830
25 24 16 17 13 16 17
DM 16 16 16 16 16 16 16
di vi ni ties and your creeds which have ne ver served a ny pur pose save to put a sword in to the hand of man.

25 24 16 17 13 16 17
16 16 16 16 16 16 16
25 24 16 17 13 16 17
16 16 16 16 16 16 16
 115
836
17 16 10 18 10 16 17 24
DM 16 16 16 16 16 16 16 16
The mere names of hor ri ble gods and hi de ous faiths have caused more blood to be shed than

17 16 10 18 10 16 17 24
16 16 16 16 16 16 16 16
17 16 10 18 10 16 17 24
16 16 16 16 16 16 16 16

843
24 17 11 14 23 8
DM 16 16 8 8 16 8
all o ther wars and scour ges on earth. Give up the i dea of a no ther world, for there is none.

24 17 11 14 23 8
16 16 8 8 16 8
24 17 11 14 23 8
16 16 8 8 16 8
116
848
8 25 10 13 7 23
DM 8 16 8 16 8 16
But do not turn your back on the plea sure in this of being hap py your self and of ma king o thers hap py. It is the o nly

8 25 10 13 7 23
8 16 8 16 8 16
8 25 10 13 7 23
8 16 8 16 8 16

856
23 10 25 23 11 13 10
DM 16 8 16 16 8 8 8
means Na ture af fords you of en lar ging and ex ten ding your ca pa ci ty for life. My dear fel low, sen su a li ty

23 10 25 23 11 13 10
16 8 16 16 8 8 8

23 10 25 23 11 13 10
16 8 16 16 8 8 8
 117
862
10 16 13 7 10 17 8 10
DM 8 8 16 8 8 16 8 8
was e ver the dea rest to me of all my pos ses sions. All my life, I have bowed down be fore its i dols and al ways wished to end

10 16 13 7 10 17 8 10
8 8 16 8 8 16 8 8
10 16 13 7 10 17 8 10
8 8 16 8 8 16 8 8

869
10 8 9 23 19 23
DM 8 8 8 16 16 16
my days in its arms. My time draws near. Six wo men more beau ti ful than sun light are in

10 8 9 23 19 23
8 8 8 16 16 16

10 8 9 23 19 23
8 8 8 16 16 16
118
874
23 19 7 15 7
DM 16 16 8 16 8
the room ad joi ning. I was kee ping them all for this mo ment. Take your share of them and, pil lowed on
c
f

23 19 7 15 7
16 16 8 16 8
23 19 7 15 7
16 16 8 16 8

SPOKEN BY THE PIANIST

The Dying Man rang, the women entered the room,
and in their arms the priest became a man corrupted
by Nature — and all because he had been unable to
explain what he meant by Corrupted Nature.

880
10 19 9 10 11 17
DM 8 16 8 8 16 16
their bo soms, try to for get, as I do, the vain so phi sms of su per sti tion and the stu pid er rors of hy po cri sy.

10 19 9 10 11 17
8 16 8 8 16 16
10 19 9 10 11 17
8 16 8 8 16 16