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est to absolve us from sin, and then we know we are rid of it, when he tells us so." "But what assurance have you that the priest can do so?" asked the Preceptress. "Because it is his duty to do so." "Education will root out more sin than all your creeds can," gravely answered the Preceptress. "Educate your convicts and train them into controlling and subduing their criminal tendencies by _their own will_, and it will have more effect on their morals than all the prayers ever uttered. Educate them up to that point where they can perceive for themselves the happiness of moral lives, and then you may trust them to temptation without fear. The ideas you have expressed about dogmas, creeds and ceremonies are not new to us, though, as a nation, we do not make a study of them. They are very, very ancient. They go back to the first records of the traditionary history of man. And the farther you go back the deeper you plunge into ignorance and superstition. "The more ignorant the human mind, the more abject was its slavery to religion. As history progresses toward a more diffuse education of the masses, the forms, ceremonies and beliefs in religion are continually changing to suit the advancement of intelligence; and when intelligence becomes universal, they will be renounced altogether. What is true of the history of one people will be true of the history of another. Religions are not necessary to human progress. They are really clogs. My ancestors had more trouble to extirpate these superstitious ideas from the mind than they had in getting rid of disease and crime. There were several reasons for this difficulty. Disease and crime were self-evident evils, that the narrowest intelligence could perceive; but beliefs in creeds and superstitions were perversions of judgment, resulting from a lack of thorough mental training. As soon, however, as education of a high order became universal, it began to disappear. No mind of philosophical culture can adhere to such superstitions. "Many ages the people made idols, and, decking them with rich ornaments, placed them in magnificent temples specially built for them and the rites by which they worshipped them. There have existed many variations of this kind of idolatry that are marked by the progressive stages of civilization. Some nations of remote antiquity were highly cultured in art and literature, yet worshipped gods of their own manufacture, or imaginary gods, for everythi
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