_Question_. Does he compare any other Infidels with Christians?
_Answer_. Oh, yes; he compares Lord Bacon with Diderot. I have never claimed that Diderot was a saint. I have simply insisted that he was a great man; that he was grand enough to say that "incredulity is the beginning of philosophy;" that he had sense enough to know that the God described by the Catholics and Protestants of his day was simply an impossible monster; and that he also had the brain to see that the little selfish heaven occupied by a few monks and nuns and idiots they had fleeced, was hardly worth going to; in other words, that he was a man of common sense, greatly in advance of his time, and that he did what he could to increase the sum of human enjoyment to the end that there might be more happiness in this world.
The gentleman compares him with Lord Bacon, and yet, if he will read the trials of that day--I think in the year 1620--he will find that the Christian Lord Bacon, the pious Lord Bacon, was charged with receiving pay for his opinions, and, in some instances, pay from both sides; that the Christian Lord Bacon, at first upon his honor as a Christian lord, denied the whole business; that afterward the Christian Lord Bacon, upon his honor as a Christian lord, admitted the truth of the whole business, and that, therefore, the Christian Lord Bacon was convicted and sentenced to pay a fine of forty thousand pounds, and rendered infamous and incapable of holding any office. Now, understand me, I do not think Bacon took bribes because he was a Christian, because there have been many Christian judges perfectly honest; but, if the statement of the reverend gentlemen of New York is true, his being a Christian did not prevent his taking bribes. And right here allow me to thank the gentleman with all my heart for having spoken of Lord Bacon in this connection. I have always admired the genius of Bacon, and have always thought of his fall with an aching heart, and would not now have spoken of his crime had not his character been flung in my face by a gentleman who asks his God to kill me for having expressed my honest thought.
The same gentleman compares Newton with Spinoza. In the first place, there is no ground of parallel. Newton was a very great man and a very justly celebrated mathematician. As a matter of fact, he is not celebrated for having discovered the law of gravitation. That was known for thousands of years before he was born; and if the reverend gentleman would read a little more he would find that Newton's discovery was not that there is such a law as gravitation, but that bodies attract each other "with a force proportional directly to the quantity of matter they contain, and inversely to the squares of their distances." I do not think he made the discoveries on account of his Christianity. Laplace was certainly in many respects as great a mathematician and astronomer, but he was not a Christian.
Descartes was certainly not much inferior to Newton as a mathematician, and thousands insist that he was his superior; yet he was not a Christian. Euclid, if I remember right, was not a Christian, and yet he had quite a turn for mathematics. As a matter of fact, Christianity got its idea of algebra from the Mohammedans, and, without algebra, astronomical knowledge of to-day would have been impossible. Christianity did not even invent figures. We got those from the Arabs. The very word "algebra" is Arabic. The decimal system, I believe, however, was due to a German, but whether he was a Christian or not, I do not know.
We find that the Chinese calculated eclipses long before Christ was born; and, exactness being the rule at that time, there is an account of two astronomers having been beheaded for failing to tell the coming of an eclipse to the minute; yet they were not Christians.
There is another fact connected with Newton, and that is that he wrote a commentary on the Book of Revelation. The probability is that a sillier commentary was never written. It was so perfectly absurd and laughable that some one--I believe it was Voltaire--said that while Newton had excited the envy of the intellectual world by his mathematical accomplishments, it had gotten even with him the moment his commentaries were published. Spinoza was not a mathematician, particularly. He was a metaphysician, an honest thinker, whose influence is felt, and will be felt so long as these great questions have the slightest interest for the human brain.
He also compares Chalmers with Hume. Chalmers gained his notoriety from preaching what are known as the astronomical sermons, and, I suppose, was quite a preacher in his day.
But Hume was a thinker, and his works will live for ages after Mr.
Chalmers' sermons will have been forgotten. Mr. Chalmers has never been prominent enough to have been well known by many people. He may have been an exceedingly good man, and derived, during his life, great consolation from a belief in the damnation of infants.
Mr. Newman also compares Wesley with Thomas Paine. When Thomas Paine was in favor of human liberty, Wesley was against it. Thomas Paine wrote a pamphlet called "Common Sense," urging the colonies to separate themselves from Great Britain. Wesley wrote a treatise on the other side. He was the enemy of human liberty; and if his advice could have been followed we would have been the colonies of Great Britain still. We never would have had a President in need of a private chaplain. Mr. Wesley had not a scientific mind. He preached a sermon once on the cause and cure of earthquakes, taking the ground that earthquakes were caused by sins, and that the only way to stop them was to believe on the Lord Jesus Christ. He also laid down some excellent rules for rearing children, that is, from a Methodist standpoint. His rules amounted to about this:
_First_. Never give them what they want.
_Second_. Never give them what you intend to give them, at the time they want it.
_Third_. Break their wills at the earliest possible moment.
Mr. Wesley made every family an inquisition, every father and mother inquisitors, and all the children helpless victims. One of his homes would give an exceedingly vivid idea of hell. At the same time, Mr. Wesley was a believer in witches and wizards, and knew all about the Devil. At his request God performed many miracles.
On several occasions he cured his horse of lameness. On others, dissipated Mr. Wesley's headaches. Now and then he put off rain on account of a camp meeting, and at other times stopped the wind blowing at the special request of Mr. Wesley. I have no doubt that Mr. Wesley was honest in all this,--just as honest as he was mistaken. And I also admit that he was the founder of a church that does extremely well in new countries, and that thousands of Methodists have been exceedingly good men. But I deny that he ever did anything for human liberty. While Mr. Wesley was fighting the Devil and giving his experience with witches and wizards, Thomas Paine helped to found a free nation, helped to enrich the air with another flag. Wesley was right on one thing, though. He was opposed to slavery, and, I believe, called it the sum of all villainies. I have always been obliged to him for that. I do not think he said it because he was a Methodist; but Methodism, as he understood it, did not prevent his saying it, and Methodism as others understood it, did not prevent men from being slaveholders, did not prevent them from selling babes from mothers, and in the name of God beating the naked back of toil. I think, on the whole, Paine did more for the world than Mr. Wesley. The difference between an average Methodist and an average Episcopalian is not worth quarreling about. But the difference between a man who believes in despotism and one who believes in liberty is almost infinite. Wesley changed Episcopalians into Methodists; Paine turned lickspittles into men. Let it be understood, once for all, that I have never claimed that Paine was perfect. I was very glad that the reverend gentleman admitted that he was a patriot and the foe of tyrants; that he sympathized with the oppressed, and befriended the helpless; that he favored religious toleration, and that he weakened the power of the Catholic Church. I am glad that he made these admissions. Whenever it can be truthfully said of a man that he loved his country, hated tyranny, sympathized with the oppressed, and befriended the helpless, nothing more is necessary. If God can afford to damn such a man, such a man can afford to be damned.
While Paine was the foe of tyrants, Christians were the tyrants.
When he sympathized with the oppressed, the oppressed were the victims of Christians. When he befriended the helpless, the helpless were the victims of Christians. Paine never founded an inquisition; never tortured a human being; never hoped that anybody's tongue would be paralyzed, and was always opposed to private chaplains.
It might be well for the reverend gentleman to continue his comparisons, and find eminent Christians to put, for instance, along with Humboldt, the Shakespeare of science; somebody by the side of Darwin, as a naturalist; some gentleman in England to stand with Tyndall, or Huxley; some Christian German to stand with Haeckel and Helmholtz. May be he knows some Christian statesman that he would compare with Gambetta. I would advise him to continue his parallels.
_Question_. What have you to say of the Rev. Dr. Fulton?
_Answer_. The Rev. Dr. Fulton is a great friend of mine. I am extremely sorry to find that he still believes in a personal Devil, and I greatly regret that he imagines that this Devil has so much power that he can take possession of a human being and deprive God of their services. It is in sorrow and not in anger, that I find that he still believes in this ancient superstition. I also regret that he imagines that I am leading young men to eternal ruin. It occurs to me that if there is an infinite God, he ought not to allow anybody to lead young men to eternal ruin. If anything I have said, or am going to say, has a tendency to lead young men to eternal ruin, I hope that if there is a God with the power to prevent me, that he will use it. Dr. Fulton admits that in politics I am on the right side. I presume he makes this concession because he is a Republican. I am in favor of universal education, of absolute intellectual liberty. I am in favor, also, of equal rights to all. As I have said before we have spent millions and millions of dollars and rivers of blood to free the bodies of men; in other words, we have been freeing the cages. My proposition now is to give a little liberty to the birds. I am not willing to stop where a man can simply reap the fruit of his hand. I wish him, also, to enjoy the liberty of his brain. I am not against any truth in the New Testament. I did say that I objected to religion because it made enemies and not friends. The Rev. Dr. says that is one reason why he likes religion. Dr. Fulton tells me that the Bible is the gift of God to man. He also tells me that the Bible is true, and that God is its author. If the Bible is true and God is its author, then God was in favor of slavery four thousand years ago. He was also in favor of polygamy and religious intolerance. In other words, four thousand years ago he occupied the exact position the Devil is supposed to occupy now. If the Bible teaches anything it teaches man to enslave his brother, that is to say, if his brother is a heathen. The God of the Bible always hated heathens. Dr.
Fulton also says that the Bible is the basis of all law. Yet, if the Legislature of New York would re-enact next winter the Mosaic code, the members might consider themselves lucky if they were not hung upon their return home. Probably Dr. Fulton thinks that had it not been for the Ten Commandments, nobody would ever have thought that stealing was wrong. I have always had an idea that men objected to stealing because the industrious did not wish to support the idle; and I have a notion that there has always been a law against murder, because a large majority of people have always objected to being murdered. If he will read his Old Testament with care, he will find that God violated most of his own commandments--all except that "Thou shalt worship no other God before me," and, may be, the commandment against work on the Sabbath day. With these two exceptions I am satisfied that God himself violated all the rest.
He told his chosen people to rob the Gentiles; that violated the commandment against stealing. He said himself that he had sent out lying spirits; that certainly was a violation of another commandment. He ordered soldiers to kill men, women and babes; that was a violation of another. He also told them to divide the maidens among the soldiers; that was a substantial violation of another. One of the commandments was that you should not covet your neighbor's property. In that commandment you will find that a man's wife is put on an equality with his ox. Yet his chosen people were allowed not only to covet the property of the Gentiles, but to take it. If Dr. Fulton will read a little more, he will find that all the good laws in the Decalogue had been in force in Egypt a century before Moses was born. He will find that like laws and many better ones were in force in India and China, long before Moses knew what a bulrush was. If he will think a little while, he will find that one of the Ten Commandments, the one on the subject of graven images, was bad. The result of that was that Palestine never produced a painter, or a sculptor, and that no Jew became famous in art until long after the destruction of Jerusalem.
A commandment that robs a people of painting and statuary is not a good one. The idea of the Bible being the basis of law is almost too silly to be seriously refuted. I admit that I did say that Shakespeare was the greatest man who ever lived; and Dr. Fulton says in regard to this statement, "What foolishness!" He then proceeds to insult his audience by telling them that while many of them have copies of Shakespeare's works in their houses, they have not read twenty pages of them. This fact may account for their attending his church and being satisfied with that sermon. I do not believe to-day that Shakespeare is more influential than the Bible, but what influence Shakespeare has, is for good. No man can read it without having his intellectual wealth increased. When you read it, it is not necessary to throw away your reason. Neither will you be damned if you do not understand it. It is a book that appeals to everything in the human brain. In that book can be found the wisdom of all ages. Long after the Bible has passed out of existence, the name of Shakespeare will lead the intellectual roster of the world. Dr. Fulton says there is not one work in the Bible that teaches that slavery or polygamy is right. He also states that I know it. If language has meaning--if words have sense, or the power to convey thought,--what did God mean when he told the Israelites to buy of the heathen round about, and that the heathen should be their bondmen and bondmaids forever?
What did God mean when he said, If a man strike his servant so he dies, he should not be punished, because his servant was his money?
Passages like these can be quoted beyond the space that any paper is willing to give. Yet the Rev. Dr. Fulton denies that the Old Testament upholds slavery. I would like to ask him if the Old Testament is in favor of religious toleration? If God wrote the Old Testament and afterward came upon the earth as Jesus Christ, and taught a new religion, and the Jews crucified him, was this not in accordance with his own law, and was he not, after all, the victim of himself?
_Question_. What about the other ministers?
_Answer_. Well, I see in the _Herald_ that some ten have said that they would reply to me. I have selected the two, simply because they came first. I think they are about as poor as any; and you know it is natural to attack those who are the easiest answered.
All these ministers are now acting as my agents, and are doing me all the good they can by saying all the bad things about me they can think of. They imagine that their congregations have not grown, and they talk to them as though they were living in the seventeenth instead of the nineteenth century. The truth is, the pews are beyond the pulpit, and the modern sheep are now protecting the shepherds.
_Question_. Have you noticed a great change in public sentiment in the last three or four years?
_Answer_. Yes, I think there are ten times as many Infidels to- day as there were ten years ago. I am amazed at the great change that has taken place in public opinion. The churches are not getting along well. There are hundreds and hundreds who have not had a new member in a year. The young men are not satisfied with the old ideas. They find that the church, after all, is opposed to learning; that it is the enemy of progress; that it says to every young man, "Go slow. Don't allow your knowledge to puff you up. Recollect that reason is a dangerous thing. You had better be a little ignorant here for the sake of being an angel hereafter, than quite a smart young man and get damned at last." The church warns them against Humboldt and Darwin, and tells them how much nobler it is to come from mud than from monkeys; that they were made from mud. Every college professor is afraid to tell what he thinks, and every student detects the cowardice. The result is that the young men have lost confidence in the creeds of the day and propose to do a little thinking for themselves. They still have a kind of tender pity for the old folks, and pretend to believe some things they do not, rather than hurt grandmother's feelings.
In the presence of the preachers they talk about the weather or other harmless subjects, for fear of bruising the spirit of their pastor. Every minister likes to consider himself as a brave shepherd leading the lambs through the green pastures and defending them at night from Infidel wolves. All this he does for a certain share of the wool. Others regard the church as a kind of social organization, as a good way to get into society. They wish to attend sociables, drink tea, and contribute for the conversion of the heathen. It is always so pleasant to think that there is somebody worse than you are, whose reformation you can help pay for. I find, too, that the young women are getting tired of the old doctrines, and that everywhere, all over this country, the power of the pulpit wanes and weakens. I find in my lectures that the applause is just in proportion to the radicalism of the thought expressed. Our war was a great educator, when the whole people of the North rose up grandly in favor of human liberty. For many years the great question of human rights was discussed from every stump. Every paper was filled with splendid sentiments. An application of those doctrines--doctrines born in war--will forever do away with the bondage of superstition. When man has been free in body for a little time, he will become free in mind, and the man who says, "I have a equal right with other men to work and reap the reward of my labor," will say, "I have, also, an equal right to think and reap the reward of my thought."
In old times there was a great difference between a clergyman and a layman. The clergyman was educated; the peasant was ignorant.
The tables have been turned. The thought of the world is with the laymen. They are the intellectual pioneers, the mental leaders, and the ministers are following on behind, predicting failure and disaster, sighing for the good old times when their word ended discussion. There is another good thing, and that is the revision of the Bible. Hundreds of passages have been found to be interpolations, and future revisers will find hundreds more. The foundation crumbles. That book, called the basis of all law and civilization, has to be civilized itself. We have outgrown it.
Our laws are better; our institutions grander; our objects and aims nobler and higher.
_Question_. Do many people write to you upon this subject; and what spirit do they manifest?
_Answer_. Yes, I get a great many anonymous letters--some letters in which God is asked to strike me dead, others of an exceedingly insulting character, others almost idiotic, others exceedingly malicious, and others insane, others written in an exceedingly good spirit, winding up with the information that I must certainly be damned. Others express wonder that God allowed me to live at all, and that, having made the mistake, he does not instantly correct it by killing me. Others prophesy that I will yet be a minister of the gospel; but, as there has never been any softening of the brain in our family, I imagine that the prophecy will never by fulfilled. Lately, on opening a letter and seeing that it is upon this subject, and without a signature, I throw it aside without reading. I have so often found them to be so grossly ignorant, insulting and malicious, that as a rule I read them no more.
_Question_. Of the hundreds of people who call upon you nearly every day to ask your help, do any of them ever discriminate against you on account of your Infidelity?
_Answer_. No one who has asked a favor of me objects to my religion, or, rather, to my lack of it. A great many people do come to me for assistance of one kind or another. But I have never yet asked a man or woman whether they were religious or not, to what church they belonged, or any questions upon the subject. I think I have done favors for persons of most denominations. It never occurs to me whether they are Christians or Infidels. I do not care. Of course, I do not expect that Christians will treat me the same as though I belonged to their church. I have never expected it. In some instances I have been disappointed. I have some excellent friends who disagree with me entirely upon the subject of religion.
My real opinion is that secretly they like me because I am not a Christian, and those who do not like me envy the liberty I enjoy.
--New York correspondent, _Chicago Times_, May 29, 1881.
GUITEAU AND HIS CRIME.*
[* Our "Royal Bob" was found by _The Gazette_, in the gloaming of a delicious evening, during the past week, within the open portals of his friendly residence, dedicated by the gracious presence within to a simple and cordial hospitality, to the charms of friendship and the freedom of an abounding comradeship. With intellectual and untrammeled life, a generous, wise and genial host, whoever enters finds a welcome, seasoned with kindly wit and Attic humor, a poetic insight and a delicious frankness which renders an evening there a veritable symposium. The wayfarer who passes is charmed, and he who comes frequently, goes always away with delighted memories.
What matters it that we differ? such as he and his make our common life the sweeter. An hour or two spent in the attractive parlors of the Ingersoll homestead, amid that rare group, lends a newer meaning to the idea of home and a more secure beauty to the fact of family life. During the past exciting three weeks Colonel Ingersoll has been a busy man. He holds no office. No position could lend him an additional crown and even recognition is no longer necessary. But it has been well that amid the first fierce fury of anger and excitement, and the subsequent more bitter if not as noble outpouring of faction's suspicions and innuendoes, that so manly a man, so sagacious a counsellor, has been enabled to hold so positive a balance. Cabinet officers, legal functionaries, detectives, citizens--all have felt the wise, humane instincts, and the capacious brain of this marked man affecting and influencing for this fair equipoise and calmer judgment.
Conversing freely on the evening of this visit, Colonel Ingersoll, in the abundance of his pleasure at the White House news, submitted to be interviewed, and with the following result.]
_Question_. By-the-way, Colonel, you knew Guiteau slightly, we believe. Are you aware that it has been attempted to show that some money loaned or given him by yourself was really what he purchased the pistol with?
_Answer_. I knew Guiteau slightly; I saw him for the first time a few days after the inauguration. He wanted a consulate, and asked me to give him a letter to Secretary Blaine. I refused, on the ground that I didn't know him. Afterwards he wanted me to lend him twenty-five dollars, and I declined. I never loaned him a dollar in the world. If I had, I should not feel that I was guilty of trying to kill the President. On the principle that one would hold the man guilty who had innocently loaned the money with which he bought the pistol, you might convict the tailor who made his clothes. If he had had no clothes he would not have gone to the depot naked, and the crime would not have been committed. It is hard enough for the man who did lend him the money to lose that, without losing his reputation besides. Nothing can exceed the utter absurdity of what has been said upon this subject.
_Question_. How did Guiteau impress you and what have you remembered, Colonel, of his efforts to reply to your lectures?
_Answer_. I do not know that Guiteau impressed me in any way. He appeared like most other folks in search of a place or employment.
I suppose he was in need. He talked about the same as other people, and claimed that I ought to help him because he was from Chicago.
The second time he came to see me he said that he hoped I had no prejudice against him on account of what he had said about me. I told him that I never knew he had said anything against me. I suppose now that he referred to what he had said in his lectures.
He went about the country replying to me. I have seen one or two of his lectures. He used about the same arguments that Mr. Black uses in his reply to my article in the _North American Review_, and denounced me in about the same terms. He is undoubtedly a man who firmly believes in the Old Testament, and has no doubt concerning the New. I understand that he puts in most of his time now reading the Bible and rebuking people who use profane language in his presence.
_Question_. You most certainly do not see any foundation for the accusations of preachers like Sunderland, Newman and Power, _et al_, that the teaching of a secular liberalism has had anything to do with the shaping of Guiteau's character or the actions of his vagabond life or the inciting to his murderous deeds?
_Answer_. I do not think that the sermon of Mr. Power was in good taste. It is utterly foolish to charge the "Stalwarts" with committing or inciting the crime against the life of the President.
Ministers, though, as a rule, know but little of public affairs, and they always account for the actions of people they do not like or agree with, by attributing to them the lowest and basest motives.
This is the fault of the pulpit--always has been, and probably always will be. The Rev. Dr. Newman of New York, tells us that the crime of Guiteau shows three things: First, that ignorant men should not be allowed to vote; second, that foreigners should not be allowed to vote; and third, that there should not be so much religious liberty.
It turns out, first, the Guiteau is not an ignorant man; second, that he is not a foreigner; and third, that he is a Christian.
Now, because an intelligent American Christian tries to murder the President, this person says we ought to do something with ignorant foreigners and Infidels. This is about the average pulpit logic.
Of course, all the ministers hate to admit the Guiteau was a Christian; that he belonged to the Young Men's Christian Association, or at least was generally found in their rooms; that he was a follower of Moody and Sankey, and probably instrumental in the salvation of a great many souls. I do not blame them for wishing to get rid of this record. What I blame them for is that they are impudent enough to charge the crime of Guiteau upon Infidelity.
Infidels and Atheists have often killed tyrants. They have often committed crimes to increase the liberty of mankind; but the history of the world will not show an instance where an Infidel or an Atheist has assassinated any man in the interest of human slavery.
Of course, I am exceedingly glad that Guiteau is not an Infidel.