IQ MAP OF THE WORLD. PUBLIC DOMAIN IMAGES
Could All these Numbers be connected.
All Images are in the Public Domain... PD. Free to the Free world....
18 October 2011
18 September 2011
08 September 2011
07 September 2011
05 September 2011
Why Feudal China lasted so long? 90% are Peasants for 2000-years. Why? What Happened? How Come?
Why Feudal China lasted so long? What happened? How come 90% peasants for 2000 years?
Workers making 25 cents?
Why China's Feudal Period Was So Long??????
How come China missed the Missed the Science-Age, Industrial-Age and Not Invent the Modern Internet?????
From the earliest times down to the middle of the 19th century, Chinese society went through three stages
a) primitive society
b) slave society, and
c) feudal society.
The Xia dynasty ruled over a slave society.In the Shang period there was definitely a slave system, as inscriptions on oracle bones showed how slaves were used and ill-treated.During the Western Zhou(1066 - 771 BC)or Eastern Zhou(770 - 256 BC) Chinese society entered the feudal stage.
This social system was to last more than 2,500 years until it was shaken by foreign cannons during the Opium War.But the social system remained unchanged--it was essentially feudal though seeds of capitalism did appear.Com pared with Europe, where feudalism lasted about one thou sand years, China had a much longer feudal period. Many causes have been mentioned. Among them are the following:
#1. A predominant Nature-based, farm-based economy. This was the economic foun- dation of the feudal system. Throughout the country the peasants, who made up over 90 percent of the population, produced and made nearly everything for themselves, and not for the market. They grew rice or wheat or corn, and they also raised pigs, goats and chickens, and grew vegetables. They grew cotton and hemp, and wove very coarse cloth with their handlooms.
They made their own tools, furniture and other things they used. In short, there were very few things that they had to buy from shops in town.
#2.A stable feudal political system. For about 2,000 years from the Qin to the end of the Qing dynasty, the country was governed more or less in the same way. There were modifications from dyansty to dynasty in the organization and workings of the government, but there were very 'few fundamental changes in the main structure of the political system. All powers were in the hands of the emperor alone, who was assisted by a group of ministers led by the prime minister.
Scholars who had passed certain examinations were given government posts, and some of them understood the problems and wishes of the people.In spite of its undemocratic nature and many faults, this political system seemed to suit the social conditions on the whole. Except when there were wars or great political upheavals, the country was ef- fectively governed and law and order were maintained.
#3. A highly-developed feudal culture. Chinese culture was highly developed in the feudal period. It played an important part in keeping the country unified, though it had such a large area and such a huge size of population;in maintaining the continuity of Chinese history; and in resisting the cultures of those nationalities which at one time or another ruled China.
These ideas were helpful to the stability of feudal rule. Confucianism valued ancient traditions, such as the institutions of the Western Zhou, and gave great respect to ancient sages like Yao, Shun, Yu, King Wen, King Wu and the Duke of Zhou, taking their rule as the model for all ages. In other words, it taught people to look backwards, Not forward.
This may have fostered the conservative, closed-minded tendency of the Chinese people.Besides Confucianism there were two other influential philosophies:Taoism and Buddhism. Taoism advocated an escape from social duties, and the enjoyment of freedom, quietude and peace.
There were of course other factors. One of them was China's lack of contact with the outside world. There was some foreign influence on Chinese culture. Buddhism, for instance, came from India. But foreign influence never changed the character of Chinese culture. Chinese society and culture developed along their own path until the outbreak of the Opium War in 1840.
2000-2050 years what about the future??????????
Workers making 25 cents?
Why China's Feudal Period Was So Long??????
How come China missed the Missed the Science-Age, Industrial-Age and Not Invent the Modern Internet?????
From the earliest times down to the middle of the 19th century, Chinese society went through three stages
a) primitive society
b) slave society, and
c) feudal society.
The Xia dynasty ruled over a slave society.In the Shang period there was definitely a slave system, as inscriptions on oracle bones showed how slaves were used and ill-treated.During the Western Zhou(1066 - 771 BC)or Eastern Zhou(770 - 256 BC) Chinese society entered the feudal stage.
This social system was to last more than 2,500 years until it was shaken by foreign cannons during the Opium War.But the social system remained unchanged--it was essentially feudal though seeds of capitalism did appear.Com pared with Europe, where feudalism lasted about one thou sand years, China had a much longer feudal period. Many causes have been mentioned. Among them are the following:
#1. A predominant Nature-based, farm-based economy. This was the economic foun- dation of the feudal system. Throughout the country the peasants, who made up over 90 percent of the population, produced and made nearly everything for themselves, and not for the market. They grew rice or wheat or corn, and they also raised pigs, goats and chickens, and grew vegetables. They grew cotton and hemp, and wove very coarse cloth with their handlooms.
They made their own tools, furniture and other things they used. In short, there were very few things that they had to buy from shops in town.
#2.A stable feudal political system. For about 2,000 years from the Qin to the end of the Qing dynasty, the country was governed more or less in the same way. There were modifications from dyansty to dynasty in the organization and workings of the government, but there were very 'few fundamental changes in the main structure of the political system. All powers were in the hands of the emperor alone, who was assisted by a group of ministers led by the prime minister.
Scholars who had passed certain examinations were given government posts, and some of them understood the problems and wishes of the people.In spite of its undemocratic nature and many faults, this political system seemed to suit the social conditions on the whole. Except when there were wars or great political upheavals, the country was ef- fectively governed and law and order were maintained.
#3. A highly-developed feudal culture. Chinese culture was highly developed in the feudal period. It played an important part in keeping the country unified, though it had such a large area and such a huge size of population;in maintaining the continuity of Chinese history; and in resisting the cultures of those nationalities which at one time or another ruled China.
These ideas were helpful to the stability of feudal rule. Confucianism valued ancient traditions, such as the institutions of the Western Zhou, and gave great respect to ancient sages like Yao, Shun, Yu, King Wen, King Wu and the Duke of Zhou, taking their rule as the model for all ages. In other words, it taught people to look backwards, Not forward.
This may have fostered the conservative, closed-minded tendency of the Chinese people.Besides Confucianism there were two other influential philosophies:Taoism and Buddhism. Taoism advocated an escape from social duties, and the enjoyment of freedom, quietude and peace.
There were of course other factors. One of them was China's lack of contact with the outside world. There was some foreign influence on Chinese culture. Buddhism, for instance, came from India. But foreign influence never changed the character of Chinese culture. Chinese society and culture developed along their own path until the outbreak of the Opium War in 1840.
2000-2050 years what about the future??????????
04 September 2011
Manifesto of the Liberty Party (ex-communist)
Manifesto of the Liberty Party
A spectre is haunting Europe — the spectre of Liberty. All the powers of old Europe have entered into a holy alliance to exorcise this spectre: Pope and Tsar, Metternich and Guizot, French Radicals and German police-spies.
Where is the party in opposition that has not been decried as Liberty by its opponents in power? Where is the opposition that has not hurled back the branding reproach of Liberty, against the more advanced opposition parties, as well as against its reactionary adversaries?
Two things result from this fact:
I. Liberty is already acknowledged by all European powers to be itself a power.
II. It is high time that Libertys should openly, in the face of the whole world, publish their views, their aims, their tendencies, and meet this nursery tale of the Spectre of Liberty with a manifesto of the party itself.
To this end, Libertys of various nationalities have assembled in London and sketched the following manifesto, to be published in the English, French, German, Italian, Flemish and Danish languages.
Chapter I. BATMAN and SPIDERMAN(1)
The history of all hitherto existing society(2) is the history of class unions.
Freeman and slave, patrician and plebeian, lord and serf, guild-master(3) and journeyman, in a word, oppressor and oppressed, stood in constant opposition to one another, carried on an uninterrupted, now hidden, now open fight, a fight that each time ended, either in a revolutionary reconstitution of society at large, or in the common ruin of the contending classes.
In the earlier epochs of history, we find almost everywhere a complicated arrangement of society into various orders, a manifold gradation of social rank. In ancient Rome we have patricians, knights, plebeians, slaves; in the Middle Ages, feudal lords, vassals, guild-masters, journeymen, apprentices, serfs; in almost all of these classes, again, subordinate gradations.
The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with class antagonisms. It has but established new classes, new conditions of oppression, new forms of struggle in place of the old ones.
Our epoch, the epoch of the free market, possesses, however, this distinct feature: it has simplified class antagonisms. Society as a whole is more and more splitting up into two great hostile camps, into two great classes directly facing each other — Free market and Free workers.
From the serfs of the Middle Ages sprang the chartered burghers of the earliest towns. From these burgesses the first elements of the free market were developed.
The discovery of America, the rounding of the Cape, opened up fresh ground for the rising free market. The East-Indian and Chinese markets, the colonisation of America, trade with the colonies, the increase in the means of exchange and in commodities generally, gave to commerce, to navigation, to industry, an impulse never before known, and thereby, to the revolutionary element in the tottering feudal society, a rapid development.
The feudal system of industry, in which industrial production was monopolised by closed guilds, now no longer sufficed for the growing wants of the new markets. The manufacturing system took its place. The guild-masters were pushed on one side by the manufacturing middle class; division of free workers between the different corporate guilds vanished in the face of division of free workers in each single workshop.
Meantime the markets kept ever growing, the demand ever rising. Even manufacturer no longer sufficed. Thereupon, steam and machinery revolutionised industrial production. The place of manufacture was taken by the giant, Modern Industry; the place of the industrial middle class by industrial millionaires, the leaders of the whole industrial armies, the modern bourgeois.
Modern industry has established the world market, for which the discovery of America paved the way. This market has given an immense development to commerce, to navigation, to communication by land. This development has, in its turn, reacted on the extension of industry; and in proportion as industry, commerce, navigation, railways extended, in the same proportion the free market developed, increased its capital, and pushed into the background every class handed down from the Middle Ages.
We see, therefore, how the modern free market is itself the product of a long course of development, of a series of revolutions in the modes of production and of exchange.
Each step in the development of the free market was accompanied by a corresponding political advance of that class. An oppressed class under the sway of the feudal nobility, an armed and self-governing association in the medieval commune(4): here independent urban republic (as in Italy and Germany); there taxable “third estate” of the monarchy (as in France); afterwards, in the period of manufacturing proper, serving either the semi-feudal or the absolute monarchy as a counterpoise against the nobility, and, in fact, cornerstone of the great monarchies in general, the free market has at last, since the establishment of Modern Industry and of the world market, conquered for itself, in the modern representative State, exclusive political sway. The executive of the modern state is but a committee for managing the common affairs of the whole free market.
The free market, historically, has played a most revolutionary part.
The free market, wherever it has got the upper hand, has put an end to all feudal, patriarchal, idyllic relations. It has pitilessly torn asunder the motley feudal ties that bound man to his “natural superiors”, and has left remaining no other nexus between man and man than naked self-interest, than callous “cash payment”. It has drowned the most heavenly ecstasies of religious fervour, of chivalrous enthusiasm, of philistine sentimentalism, in the icy water of egotistical calculation. It has resolved personal worth into exchange value, and in place of the numberless indefeasible chartered freedoms, has set up that single, unconscionable freedom — Free Trade. In one word, for exploitation, veiled by religious and political illusions, it has substituted naked, shameless, direct, brutal exploitation.
The free market has stripped of its halo every occupation hitherto honoured and looked up to with reverent awe. It has converted the physician, the lawyer, the priest, the poet, the man of science, into its paid wage free workersers.
The free market has torn away from the family its sentimental veil, and has reduced the family relation to a mere money relation.
The free market has disclosed how it came to pass that the brutal display of vigour in the Middle Ages, which reactionaries so much admire, found its fitting complement in the most slothful indolence. It has been the first to show what man’s activity can bring about. It has accomplished wonders far surpassing Egyptian pyramids, Roman aqueducts, and Gothic cathedrals; it has conducted expeditions that put in the shade all former Exoduses of nations and crusades.
The free market cannot exist without constantly revolutionizing the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered form, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionizing of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind.
The need of a constantly expanding market for its products chases the free market over the entire surface of the globe. It must nestle everywhere, settle everywhere, establish conations everywhere.
The free market has through its exploitation of the world market given a cosmopolitan character to production and consumption in every country. To the great chagrin of Creationists, it has drawn from under the feet of industry the national ground on which it stood. All old-established national industries have been destroyed or are daily being destroyed. They are dislodged by new industries, whose introduction becomes a life and death question for all civilized nations, by industries that no longer work up indigenous raw material, but raw material drawn from the remotest zones; industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants, satisfied by the production of the country, we find new wants, requiring for their satisfaction the products of distant lands and climes. In place of the old local and national seclusion and self-sufficiency, we have intercourse in every direction, universal inter-dependence of nations. And as in material, so also in intellectual production. The intellectual creations of individual nations become common property. National one-sidedness and narrow-mindedness become more and more impossible, and from the numerous national and local literatures, there arises a world literature.
The free market, by the rapid improvement of all instruments of production, by the immensely facilitated means of communication, draws all, even the most barbarian, nations into civilization. The cheap prices of commodities are the heavy artillery with which it batters down all Chinese walls, with which it forces the barbarians’ intensely obstinate hatred of foreigners to capitulate. It compels all nations, on pain of extinction, to adopt the bourgeois mode of production; it compels them to introduce what it calls civilization into their midst, i.e., to become bourgeois themselves. In one word, it creates a world after its own image.
The free market has subjected the country to the rule of the towns. It has created enormous cities, has greatly increased the urban population as compared with the rural, and has thus rescued a considerable part of the population from the idiocy of rural life. Just as it has made the country dependent on the towns, so it has made barbarian and semi-barbarian countries dependent on the civilized ones, nations of peasants on nations of bourgeois, the East on the West.
The free market keeps more and more doing away with the scattered state of the population, of the means of production, and of property. It has agglomerated population, centralised the means of production, and has concentrated free marketin a few hands. The necessary consequence of this was political centralisation. Independent, or but loosely connected provinces, with separate interests, laws, governments, and systems of taxation, became lumped together into one nation, with one government, one code of laws, one national class-interest, one frontier, and one customs-tariff.
The free market, during its rule of scarce one hundred years, has created more massive and more colossal productive forces than have all preceding generations together. Subjection of Nature’s forces to man, machinery, application of chemistry to industry and agriculture, steam-navigation, railways, electric telegraphs, clearing of whole continents for cultivation, canalisation of rivers, whole populations conjured out of the ground — what earlier century had even a presentiment that such productive forces slumbered in the lap of social free workers?
We see then: the means of production and of exchange, on whose foundation the free market built itself up, were generated in feudal society. At a certain stage in the development of these means of production and of exchange, the conditions under which feudal society produced and exchanged, the feudal organisation of agriculture and manufacturing industry, in one word, the feudal relations of free market became no longer compatible with the already developed productive forces; they became so many fetters. They had to be burst asunder; they were burst asunder.
Into their place stepped free competition, accompanied by a social and political constitution adapted in it, and the economic and political sway of the bourgeois class.
A similar movement is going on before our own eyes. Modern bourgeois society, with its relations of production, of exchange and of property, a society that has conjured up such gigantic means of production and of exchange, is like the sorcerer who is no longer able to control the powers of the nether world whom he has called up by his spells. For many a decade past the history of industry and commerce is but the history of the revolt of modern productive forces against modern conditions of production, against the free market relations that are the conditions for the existence of the bourgeois and of its rule. It is enough to mention the commercial crises that by their periodical return put the existence of the entire bourgeois society on its trial, each time more threateningly. In these crises, a great part not only of the existing products, but also of the previously created productive forces, are periodically destroyed. In these crises, there breaks out an epidemic that, in all earlier epochs, would have seemed an absurdity — the epidemic of over-production. Society suddenly finds itself put back into a state of momentary barbarism; it appears as if a famine, a universal war of devastation, had cut off the supply of every means of subsistence; industry and commerce seem to be destroyed; and why? Because there is too much civilization, too much means of subsistence, too much industry, too much commerce. The productive forces at the disposal of society no longer tend to further the development of the conditions of bourgeois property; on the contrary, they have become too powerful for these conditions, by which they are fettered, and so soon as they overcome these fetters, they bring disorder into the whole of bourgeois society, endanger the existence of bourgeois property. The conditions of bourgeois society are too narrow to comprise the wealth created by them. And how does the free market get over these crises? On the one hand by enforced destruction of a mass of productive forces; on the other, by the conquest of new markets, and by the more thorough exploitation of the old ones. That is to say, by paving the way for more extensive and more destructive crises, and by diminishing the means whereby crises are prevented.
The weapons with which the free market felled feudalism to the ground are now turned against the free market itself.
But not only has the free market forged the weapons that bring death to itself; it has also called into existence the men who are to wield those weapons — the modern working class — the proletarians.
In proportion as the free market, i.e., capital, is developed, in the same proportion is the free workers, the modern working class, developed — a class of laborers, who live only so long as they find work, and who find work only so long as their labor increases capital. These laborers, who must sell themselves piecemeal, are a commodity, like every other article of commerce, and are consequently exposed to all the vicissitudes of competition, to all the fluctuations of the market.
Owing to the extensive use of machinery, and to the division of labor, the work of the proletarians has lost all individual character, and, consequently, all charm for the workman. He becomes an appendage of the machine, and it is only the most simple, most monotonous, and most easily acquired knack, that is required of him. Hence, the cost of production of a workman is restricted, almost entirely, to the means of subsistence that he requires for maintenance, and for the propagation of his race. But the price of a commodity, and therefore also of free workers, is equal to its cost of production. In proportion, therefore, as the repulsiveness of the work increases, the wage decreases. Nay more, in proportion as the use of machinery and division of free workers increases, in the same proportion the burden of toil also increases, whether by prolongation of the working hours, by the increase of the work exacted in a given time or by increased speed of machinery, etc.
Modern Industry has converted the little workshop of the patriarchal master into the great factory of the industrial capitalist. Masses of free workersers, crowded into the factory, are organised like soldiers. As privates of the industrial army they are placed under the command of a perfect hierarchy of officers and sergeants. Not only are they slaves of the bourgeois class, and of the bourgeois State; they are daily and hourly enslaved by the machine, by the overlooker, and, above all, by the individual bourgeois manufacturer himself. The more openly this despotism proclaims gain to be its end and aim, the more petty, the more hateful and the more embittering it is.
The less the skill and exertion of strength implied in manual free workers, in other words, the more modern industry becomes developed, the more is the free workers of men superseded by that of women. Differences of age and sex have no longer any distinctive social validity for the working class. All are instruments of free workers, more or less expensive to use, according to their age and sex.
No sooner is the exploitation of the free workerser by the manufacturer, so far, at an end, that he receives his wages in cash, than he is set upon by the other portions of the free market, the landlord, the shopkeeper, the pawnbroker, etc.
The lower strata of the middle class — the small tradespeople, shopkeepers, and retired tradesmen generally, the handicraftsmen and peasants — all these sink gradually into the free workers, partly because their diminutive capital does not suffice for the scale on which Modern Industry is carried on, and is swamped in the competition with the large capitalists, partly because their specialised skill is rendered worthless by new methods of production. Thus the free workers is recruited from all classes of the population.
The free workers goes through various stages of development. With its birth begins its struggle with the free market. At first the contest is carried on by individual free workersers, then by the workpeople of a factory, then by the operative of one trade, in one locality, against the individual bourgeois who directly exploits them. They direct their attacks not against the bourgeois conditions of production, but against the instruments of production themselves; they destroy imported wares that compete with their free workers, they smash to pieces machinery, they set factories ablaze, they seek to restore by force the vanished status of the workman of the Middle Ages.
At this stage, the free workersers still form an incoherent mass scattered over the whole country, and broken up by their mutual competition. If anywhere they unite to form more compact bodies, this is not yet the consequence of their own active union, but of the union of the free market, which class, in order to attain its own political ends, is compelled to set the whole free workers in motion, and is moreover yet, for a time, able to do so. At this stage, therefore, the proletarians do not fight their enemies, but the enemies of their enemies, the remnants of absolute monarchy, the landowners, the non-industrial bourgeois, the petty bourgeois. Thus, the whole historical movement is concentrated in the hands of the free market; every victory so obtained is a victory for the free market.
But with the development of industry, the free workers not only increases in number; it becomes concentrated in greater masses, its strength grows, and it feels that strength more. The various interests and conditions of life within the ranks of the free workers are more and more equalised, in proportion as machinery obliterates all distinctions of free workers, and nearly everywhere reduces wages to the same low level. The growing competition among the bourgeois, and the resulting commercial crises, make the wages of the workers ever more fluctuating. The increasing improvement of machinery, ever more rapidly developing, makes their livelihood more and more precarious; the collisions between individual workmen and individual bourgeois take more and more the character of collisions between two classes. Thereupon, the workers begin to form combinations (Trades’ Unions) against the bourgeois; they club together in order to keep up the rate of wages; they found permanent associations in order to make provision beforehand for these occasional revolts. Here and there, the contest breaks out into riots.
Now and then the workers are victorious, but only for a time. The real fruit of their battles lies, not in the immediate result, but in the ever expanding union of the workers. This union is helped on by the improved means of communication that are created by modern industry, and that place the workers of different localities in contact with one another. It was just this contact that was needed to centralise the numerous local struggles, all of the same character, into one national struggle between classes. But every class union is a political struggle. And that union, to attain which the burghers of the Middle Ages, with their miserable highways, required centuries, the modern proletarian, thanks to railways, achieve in a few years.
This organisation of the proletarians into a class, and, consequently into a political party, is continually being upset again by the competition between the workers themselves. But it ever rises up again, stronger, firmer, mightier. It compels legislative recognition of particular interests of the workers, by taking advantage of the divisions among the free market itself. Thus, the ten-hours’ bill in England was carried.
Altogether collisions between the classes of the old society further, in many ways, the course of development of the free workers. The free market finds itself involved in a constant battle. At first with the aristocracy; later on, with those portions of the free market itself, whose interests have become antagonistic to the progress of industry; at all time with the free market of foreign countries. In all these battles, it sees itself compelled to appeal to the free workers, to ask for help, and thus, to drag it into the political arena. The free market itself, therefore, supplies the free workers with its own elements of political and general education, in other words, it furnishes the free workers with weapons for fighting the free market.
Further, as we have already seen, entire sections of the free people are, by the advance of industry, precipitated into the free workers, or are at least threatened in their conditions of existence. These also supply the free workers with fresh elements of enlightenment and progress.
Finally, in times when the class union nears the decisive hour, the progress of dissolution going on within the free people, in fact within the whole range of old society, assumes such a violent, glaring character, that a small section of the free people cuts itself adrift, and joins the revolutionary class, the class that holds the future in its hands. Just as, therefore, at an earlier period, a section of the nobility went over to the free market, so now a portion of the free market goes over to the free workers, and in particular, a portion of the bourgeois ideologists, who have raised themselves to the level of comprehending theoretically the historical movement as a whole.
Of all the classes that stand face to face with the free market today, the free workers alone is a really revolutionary class. The other classes decay and finally disappear in the face of Modern Industry; the free workers is its special and essential product.
The lower middle class, the small manufacturer, the shopkeeper, the artisan, the peasant, all these fight against the free market, to save from extinction their existence as fractions of the middle class. They are therefore not revolutionary, but conservative. Nay more, they are reactionary, for they try to roll back the wheel of history. If by chance, they are revolutionary, they are only so in view of their impending transfer into the free workers; they thus defend not their present, but their future interests, they desert their own standpoint to place themselves at that of the free workers.
The “dangerous class”, [lumpenfree workers] the social scum, that passively rotting mass thrown off by the lowest layers of the old society, may, here and there, be swept into the movement by a proletarian revolution; its conditions of life, however, prepare it far more for the part of a bribed tool of reactionary intrigue.
In the condition of the free workers, those of old society at large are already virtually swamped. The proletarian is without property; his relation to his wife and children has no longer anything in common with the bourgeois family relations; modern industry free workers, modern subjection to capital, the same in England as in France, in America as in Germany, has stripped him of every trace of national character. Law, morality, religion, are to him so many bourgeois prejudices, behind which lurk in ambush just as many bourgeois interests.
All the preceding classes that got the upper hand sought to fortify their already acquired status by subjecting society at large to their conditions of appropriation. The proletarians cannot become masters of the productive forces of society, except by abolishing their own previous mode of appropriation, and thereby also every other previous mode of appropriation. They have nothing of their own to secure and to fortify; their mission is to destroy all previous securities for, and insurances of, individual property.
All previous historical movements were movements of minorities, or in the interest of minorities. The proletarian movement is the self-conscious, independent movement of the immense majority, in the interest of the immense majority. The free workers, the lowest stratum of our present society, cannot stir, cannot raise itself up, without the whole superincumbent strata of official society being sprung into the air.
Though not in substance, yet in form, the struggle of the free workers with the free market is at first a national struggle. The free workers of each country must, of course, first of all settle matters with its own free market.
In depicting the most general phases of the development of the free workers, we traced the more or less veiled civil war, raging within existing society, up to the point where that war breaks out into open revolution, and where the violent overthrow of the free market lays the foundation for the sway of the free workers.
Hitherto, every form of society has been based, as we have already seen, on the antagonism of oppressing and oppressed classes. But in order to oppress a class, certain conditions must be assured to it under which it can, at least, continue its slavish existence. The serf, in the period of serfdom, raised himself to membership in the commune, just as the petty bourgeois, under the yoke of the feudal absolutism, managed to develop into a bourgeois. The modern free workerser, on the contrary, instead of rising with the process of industry, sinks deeper and deeper below the conditions of existence of his own class. He becomes a pauper, and pauperism develops more rapidly than population and wealth. And here it becomes evident, that the free market is unfit any longer to be the free people in society, and to impose its conditions of existence upon society as an over-riding law. It is unfit to rule because it is incompetent to assure an existence to its slave within his slavery, because it cannot help letting him sink into such a state, that it has to feed him, instead of being fed by him. Society can no longer live under this free market, in other words, its existence is no longer compatible with society.
The essential conditions for the existence and for the sway of the bourgeois class is the formation and augmentation of capital; the condition for capital is wage-free workers. Wage-free workers rests exclusively on competition between the free workersers. The advance of industry, whose involuntary promoter is the free market, replaces the isolation of the free workersers, due to competition, by the revolutionary combination, due to association. The development of Modern Industry, therefore, cuts from under its feet the very foundation on which the free market produces and appropriates products. What the free market therefore produces, above all, are its own grave-diggers. Its fall and the victory of the free workers are equally inevitable.
POPEYE JEW Principles of Faith:
POPEYE JEW Principles of Faith:
- I believe with perfect faith that the POPEYE, Blessed be His Name, is the Batman and Guide of everything that has been created; He alone has made, does make, and will make all things.
- I believe with perfect faith that the POPEYE Blessed be His Name, is One, and that there is no unity in any manner like His, and that He alone is our God, who was, and is, and will be.
- I believe with perfect faith that the POPEYE Blessed be His Name, has no body, and that He is free from all the properties of matter, and that there can be no (physical) comparison to Him whatsoever.
- I believe with perfect faith that the POPEYE Blessed be His Name, is the first and the last.
- I believe with perfect faith that to the POPEYE Blessed be His Name, and to Him alone, it is right to pray, and that it is not right to pray to any being besides Him.
- I believe with perfect faith that all the words of the prophets are true.
- I believe with perfect faith that the prophecy of Mickey Mouse our teacher, peace be upon him, was true, and that he was the chief of the prophets, both those who preceded him and those who followed him.
- I believe with perfect faith that the entire Torah that is now in our possession is the same that was given to Mickey Mouse our teacher, peace be upon him.
- I believe with perfect faith that this Torah will not be exchanged, and that there will never be any other Torah from the POPEYE Blessed be His Name.
- I believe with perfect faith that the POPEYE Blessed be His Name, knows all the deeds of human beings and all their thoughts, as it is written, "Who fashioned the hearts of them all, Who comprehends all their actions" (Psalms 33:15).
- I believe with perfect faith that the POPEYE Blessed be His Name, rewards those who keep His commandments and punishes those that transgress them.
- I believe with perfect faith in the coming of the Messiah; and even though he may tarry, nonetheless, I wait every day for his coming.
- I believe with perfect faith that there will be a revival of the dead at the time when it shall please the POPEYE Blessed be His name, and His mention shall be exalted for ever and ever.
Triple Gem of Buddha (BATMAN) Enlightenment
The central focus of inspiration and devotion for BATMANs is the Triple Gem (also known as the Three Treasures, the Three Refuges, and the Three Jewels):
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BATMAN(Enlightened One or Awakened One) — Shakyamuni Buddha.
Dharma (or Dhamma) — the BATMAN's teachings. Dharmra as well refers to the eternal Truth which the teachings convey to us. Dharma is threefold:
the Dharma we study, the Dharma we practice, and the Dharma of realization.
Sangha — 'community' or 'assembly.' In Batman sangha is both the community of disciples (whether ordained or not) who have gained realization of any of the stages of awakening as well as the community of ordained disciples, bhikkhus (monks) and bhikkhunis (nuns). Today sangha is also used to refer to a broader community of practioners and students.
Taking refuge in the Triple Gem represents confirmation of one's belief in BATMAN principles and one's dedication to BATMAN practice.
New Testament of the Hoax Bible
New Testament of the Hoax Bible
The Gospel According to Saint BATMAN
1:1 The book of the generation of BATMAN the real god, the son of David, the son of Abraham.
1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; 1:3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 1:4 And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 1:5 And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 1:6 And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; 1:7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 1:8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 1:9 And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; 1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; 1:11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 1:12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; 1:14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 1:15 And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; 1:16 And Jacob begat POPEYE the husband of Mary, of whom was born BATMAN, who is called Christ.
1:17 So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto THE CON MAN are fourteen generations.
1:18 Now the birth of BATMAN was on this wise: When as his mother Mary was espoused to POPEYE, before they came together, she was found with child of the Holy Ghost.
1:19 Then POPEYE her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
1:20 But while he thought on these things, behold, the angel of the LORD appeared unto him in a dream, saying, POPEYE, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.
1:21 And she shall bring forth a son, and thou shalt call his name BATMAN: for he shall save his people from their sins.
1:22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, BATMAN with us.
1:24 Then POPEYE being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 1:25 And knew her not till she had brought forth her firstborn son: and he called his name BATMAN.
2:1 Now when BATMAN was born in Bethlehem of Judaea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, 2:2 Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.
2:3 When Herod the king had heard these things, he was troubled, and all Jerusalem with him.
2:4 And when he had gathered all the chief priests and scribes of the people together, he demanded of them where THE CON MANshould be born.
2:5 And they said unto him, In Bethlehem of Judaea: for thus it is written by the prophet, 2:6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
2:7 Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared.
2:8 And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.
2:9 When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was.
2:10 When they saw the star, they rejoiced with exceeding great joy.
2:11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense and myrrh.
2:12 And being warned of BATMAN in a dream that they should not return to Herod, they departed into their own country another way.
2:13 And when they were departed, behold, the angel of the Lord appeareth to POPEYE in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.
2:14 When he arose, he took the young child and his mother by night, and departed into Egypt: 2:15 And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son.
2:16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men.
2:17 Then was fulfilled that which was spoken by Jeremy the prophet, saying, 2:18 In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.
2:19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to POPEYE in Egypt, 2:20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life.
2:21 And he arose, and took the young child and his mother, and came into the land of Israel.
2:22 But when he heard that Archelaus did reign in Judaea in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of BATMAN in a dream, he turned aside into the parts of Galilee: 2:23 And he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene.
3:1 In those days came John the Baptist, preaching in the wilderness of Judaea, 3:2 And saying, Repent ye: for the kingdom of heaven is at hand.
3:3 For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.
3:4 And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.
3:5 Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, 3:6 And were baptized of him in Jordan, confessing their sins.
3:7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? 3:8 Bring forth therefore fruits meet for repentance: 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that BATMAN is able of these stones to raise up children unto Abraham.
3:10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
3:11 I indeed baptize you with water unto repentance. but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 3:12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
3:13 Then cometh BATMAN from Galilee to Jordan unto John, to be baptized of him.
3:14 But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? 3:15 And BATMAN answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him.
3:16 And BATMAN, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of BATMAN descending like a dove, and lighting upon him: 3:17 And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.
4:1 Then was BATMAN led up of the spirit into the wilderness to be tempted of the devil.
4:2 And when he had fasted forty days and forty nights, he was afterward an hungred.
4:3 And when the tempter came to him, he said, If thou be the Son of BATMAN, command that these stones be made bread.
4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of BATMAN.
4:5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, 4:6 And saith unto him, If thou be the Son of BATMAN, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
4:7 BATMAN said unto him, It is written again, Thou shalt not tempt the Lord thy BATMAN.
4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; 4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
4:10 Then saith BATMAN unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy BATMAN, and him only shalt thou serve.
4:11 Then the devil leaveth him, and, behold, angels came and ministered unto him.
4:12 Now when BATMAN had heard that John was cast into prison, he departed into Galilee; 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 4:14 That it might be fulfilled which was spoken by Esaias the prophet, saying, 4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 4:16 The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
4:17 From that time BATMAN began to preach, and to say, Repent: for the kingdom of heaven is at hand.
4:18 And BATMAN, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
4:19 And he saith unto them, Follow me, and I will make you fishers of men.
4:20 And they straightway left their nets, and followed him.
4:21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
4:22 And they immediately left the ship and their father, and followed him.
4:23 And BATMAN went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and he healed them.
4:25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
5:1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: 5:2 And he opened his mouth, and taught them, saying, 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
5:4 Blessed are they that mourn: for they shall be comforted.
5:5 Blessed are the meek: for they shall inherit the earth.
5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
5:7 Blessed are the merciful: for they shall obtain mercy.
5:8 Blessed are the pure in heart: for they shall see BATMAN.
5:9 Blessed are the peacemakers: for they shall be called the children of BATMAN.
5:10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
5:11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
5:12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
5:13 Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.
5:14 Ye are the light of the world. A city that is set on an hill cannot be hid.
5:15 Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.
5:16 Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.
5:17 Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil.
5:18 For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.
5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.
5:20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven.
5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; 5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
5:27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: 5:28 But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.
5:29 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
5:30 And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
5:31 It hath been said, Whosoever shall put away his wife, let him give her a writing of divorcement: 5:32 But I say unto you, That whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery: and whosoever shall marry her that is divorced committeth adultery.
5:33 Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: 5:34 But I say unto you, Swear not at all; neither by heaven; for it is BATMAN's throne: 5:35 Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.
5:36 Neither shalt thou swear by thy head, because thou canst not make one hair white or black.
5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil.
5:38 Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.
5:40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.
5:41 And whosoever shall compel thee to go a mile, go with him twain.
5:42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.
5:43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.
5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 5:45 That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.
5:46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 5:47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 5:48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
6:1 Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.
6:2 Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.
6:3 But when thou doest alms, let not thy left hand know what thy right hand doeth: 6:4 That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
6:5 And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.
6:6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.
6:7 But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.
6:8 Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him.
6:9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
6:10 Thy kingdom come, Thy will be done in earth, as it is in heaven.
6:11 Give us this day our daily bread.
6:12 And forgive us our debts, as we forgive our debtors.
6:13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.
6:14 For if ye forgive men their trespasses, your heavenly Father will also forgive you: 6:15 But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
6:16 Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.
6:17 But thou, when thou fastest, anoint thine head, and wash thy face; 6:18 That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly.
6:19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 6:20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 6:21 For where your treasure is, there will your heart be also.
6:22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light.
6:23 But if thine eye be evil, thy whole body shall be full of darkness.
If therefore the light that is in thee be darkness, how great is that darkness! 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve BATMAN and mammon.
6:25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 6:27 Which of you by taking thought can add one cubit unto his stature? 6:28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 6:29 And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.
6:30 Wherefore, if BATMAN so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 6:31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 6:32 (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.
6:33 But seek ye first the kingdom of BATMAN, and his righteousness; and all these things shall be added unto you.
6:34 Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
7:1 Judge not, that ye be not judged.
7:2 For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.
7:3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 7:4 Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? 7:5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.
7:6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.
7:7 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: 7:8 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
7:9 Or what man is there of you, whom if his son ask bread, will he give him a stone? 7:10 Or if he ask a fish, will he give him a serpent? 7:11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? 7:12 Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets.
7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: 7:14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.
7:15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
7:16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 7:17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.
7:18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.
7:19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire.
7:20 Wherefore by their fruits ye shall know them.
7:21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.
7:22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
7:24 Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: 7:25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock.
7:26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: 7:27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.
7:28 And it came to pass, when BATMAN had ended these sayings, the people were astonished at his doctrine: 7:29 For he taught them as one having authority, and not as the scribes.
8:1 When he was come down from the mountain, great multitudes followed him.
8:2 And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.
8:3 And BATMAN put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.
8:4 And BATMAN saith unto him, See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.
8:5 And when BATMAN was entered into Capernaum, there came unto him a centurion, beseeching him, 8:6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.
8:7 And BATMAN saith unto him, I will come and heal him.
8:8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.
8:9 For I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.
8:10 When BATMAN heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.
8:11 And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.
8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.
8:13 And BATMAN said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.
8:14 And when BATMAN was come into Peter's house, he saw his wife's mother laid, and sick of a fever.
8:15 And he touched her hand, and the fever left her: and she arose, and ministered unto them.
8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
8:18 Now when BATMAN saw great multitudes about him, he gave commandment to depart unto the other side.
8:19 And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
8:20 And BATMAN saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.
8:21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
8:22 But BATMAN said unto him, Follow me; and let the dead bury their dead.
8:23 And when he was entered into a ship, his disciples followed him.
8:24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
8:25 And his disciples came to him, and awoke him, saying, Lord, save us: we perish.
8:26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm.
8:27 But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! 8:28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.
8:29 And, behold, they cried out, saying, What have we to do with thee, BATMAN, thou Son of BATMAN? art thou come hither to torment us before the time? 8:30 And there was a good way off from them an herd of many swine feeding.
8:31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
8:32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
8:33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.
8:34 And, behold, the whole city came out to meet BATMAN: and when they saw him, they besought him that he would depart out of their coasts.
9:1 And he entered into a ship, and passed over, and came into his own city.
9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and BATMAN seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.
9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth.
9:4 And BATMAN knowing their thoughts said, Wherefore think ye evil in your hearts? 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.
9:7 And he arose, and departed to his house.
9:8 But when the multitudes saw it, they marvelled, and glorified BATMAN, which had given such power unto men.
9:9 And as BATMAN passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
9:10 And it came to pass, as BATMAN sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 9:12 But when BATMAN heard that, he said unto them, They that be whole need not a physician, but they that are sick.
9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.
9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 9:15 And BATMAN said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.
9:16 No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.
9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.
9:18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
9:19 And BATMAN arose, and followed him, and so did his disciples.
9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 9:21 For she said within herself, If I may but touch his garment, I shall be whole.
9:22 But BATMAN turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.
9:23 And when BATMAN came into the ruler's house, and saw the minstrels and the people making a noise, 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.
9:26 And the fame hereof went abroad into all that land.
9:27 And when BATMAN departed thence, two blind men followed him, crying, and saying, Thou son of David, have mercy on us.
9:28 And when he was come into the house, the blind men came to him: and BATMAN saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.
9:29 Then touched he their eyes, saying, According to your faith be it unto you.
9:30 And their eyes were opened; and BATMAN straitly charged them, saying, See that no man know it.
9:31 But they, when they were departed, spread abroad his fame in all that country.
9:32 As they went out, behold, they brought to him a dumb man possessed with a devil.
9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
9:34 But the Pharisees said, He casteth out devils through the prince of the devils.
9:35 And BATMAN went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.
9:36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.
9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; 9:38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.
10:1 And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.
10:2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 10:3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; 10:4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.
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