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tion than that which pride and priestly arrogance can give to perpetuate themselves, contrary to the ancient spirit and the true doctrine which inspire and underlie tae universal religion, which recognizes a common fatherhood, and a universal brotherhood, with equal privileges and possibilities. It would weary you if I should attempt the history of this innovation and the origin of the sanctions which may be found in later Puranic writings. My object is simply to stimulate in you the spirit of independent and impartial investigation, well knowing that you will find that my statement is true, and that the institution, shorn of its sentimental incidents, is not civilization with religi
come to be rather than
an unyielding or cast iron factor in Our found in that authority which we bow to ous awe and obedience. In truth, it has considered more as a social institution one sanctioned by religious authority. From this point of view it may be conceded to possess certain advantages which minimize the restrictions of the social order, which restrictions will melt and disappear as education advances to universal sway. Under another name, if my observations are not at fault, a system of equal rigor and more market distinction is forcing its way even in this free land of yours, born also of the same motherhood of pride, monopoly, and the centralization of wealth and power. For I find even here great social distinctions, and even religious exclusiveness, lifting their banners
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