Lectures of Col. R. G. Ingersoll - Latest Part 25

You may think that I have said too much; that I have placed this man too high. Let me tell you what Goethe, the great German, said of this man: "If you wish depth, genius, imagination, taste, reason, sensibility, philosophy, elevation, originality, nature, intellect, fancy, rect.i.tude, facility, flexibility, precision, art, abundance, variety, fertility, warmth, magic, charm, grace, force, an eagle sweep of vision, vast understanding, instruction rich, tone excellent, urbanity, suavity, delicacy, correctness, purity, cleanness, eloquence, harmony, brilliancy, rapidity, gayety, pathos, sublimity, and universality perfection, indeed, behold Voltaire."

Even Carlyle, the old Scotch terrier, with the growl of a grizzly bear, who attacked shams, as I have sometime thought, because he hated rivals, was forced to admit that Voltaire gave the death stab to modern superst.i.tion. It was the hand of Voltaire that sowed the seeds of liberty in the heart and brain of Franklin, of Jefferson, and of Thomas Paine.

Toulouse was a favored town. It was rich in relics. The people were as ignorant as wooden images, but they had in their possession the dried bodies of seven apostles--the bones of many of the infants slain by Herod--part of a dress of the Virgin Mary, and lots of skulls and skeletons of the infallible idiots known as saints.

In this city the people celebrated every year with great joy two holy events: The expulsion of the Huguenots and the blessed ma.s.sacre of St.

Bartholomew. The citizens of Toulouse had been educated and civilized by the church. A few Protestants, mild because in the minority, lived among these jackals and tigers. One of these Protestants was Jean Calas--a small dealer in dry goods. For forty years he had been in this business, and his character was without a stain. He was honest, kind and agreeable. He had a wife and six children, four sons and two daughters. One of the sons became a Catholic. The eldest son, Marc Antoine, disliked his father's business and studied law. He could not be allowed to practice unless he became a Catholic. He tried to get his license by concealing that he was a Protestant. He was discovered--grew morose. Finally he became discouraged and committed suicide by hanging himself one evening in his father's store. The bigots of Toulouse started the story that his parents had killed him to prevent his becoming a Catholic. On this frightful charge the father, mother, one son, a servant, and one guest at their house were arrested.

The dead son was considered a martyr, the church taking possession of the body. This happened in 1761. There was what was called a trial.

There was no evidence, not the slightest, except hearsay. All the facts were in favor of the accused. The united strength of the defendants could not have done the deed.

Jean Calas was doomed to torture and to death upon the wheel. This was on the 9th of March, 1762, and the sentence was to be carried out the next day. On the morning of the 10th the father was taken to the torture room. The executioner and his a.s.sistants were sworn on the cross to administer the torture according to the judgment of the court.

They bound him by the wrists to an iron ring in the stone wall four feet from the ground and his feet to another ring in the floor. Then they shortened the ropes and chains until every joint in his arms and legs were dislocated. Then he was questioned. He declared that he was innocent. Then the ropes were again shortened until life fluttered in the torn body; but he remained firm. This was called the question ordinaire. Again the magistrate exhorted the victim to confess, and again he refused, saying that there was nothing to confess. Then came the question extraordinaire. Into the mouth of the victim was placed a horn holding three pints of water. In this way thirty pints of water were forced into the body of the sufferer. The pain was beyond description, and yet Jean Calas remained firm. He was then carried to a scaffold in a tumbril. He was bound to a wooden cross that lay on the scaffold. The executioner then took a bar of iron, broke each leg and arm in two places, striking eleven blows in all. He was then left to die if he could. He lived for two hours, declaring his innocence to the last. He was slow to die and so the executioner strangled him.

Then his poor lacerated, bleeding and broken body was chained to a stake and burned. All this was a spectacle--a festival for the savages of Toulouse. What would they have done if their hearts had not been softened by the glad tidings of great joy, peace on earth and good will to men?

But this was not all. The property of the family was confiscated; the son was released on condition that he become a Catholic; the servant if she would enter a convent. The two daughters were consigned to a convent and the heart-broken widow was allowed to wander where she would.

Voltaire heard of this case. In a moment his soul was on fire. He took one of the sons under his roof. He wrote a history of the case. He corresponded with kings and queens, with chancellors and lawyers. If money was needed he advanced it. For years he filled Europe with the echoes of the groans of Jean Calas. He succeeded. The horrible judgment was annulled--the poor victim declared innocent and thousands of dollars raised to support the mother and family. This was the work of Voltaire.

Sirven, a Protestant, lived in Languedoc with his wife and three daughters. The housekeeper of the bishop wanted to make one of the daughters a Catholic. The law allowed the bishop to take the child of Protestants from its parents for the sake of its soul. The little girl was so taken and placed in a convent. She ran away and came back to her parents. Her poor little body was covered with the marks of the convent whip. "Suffer little children to come unto me." The child was out of her mind; suddenly she disappeared; and three days after her little body was found in a well, three miles from home. The cry was raised that her folks had murdered her to keep her from becoming a Catholic. This happened only a little way from the christian city of Toulouse while Jean Calas was in prison. The Sirvens knew that a trial would end in conviction. They fled. In their absence they were convicted, their property confiscated. The parents sentenced to die by the hangman, the daughters to be under the gallows during the execution of their mother and then to be exiled. The family fled in the midst of winter; the married daughter gave birth to a child in the snows of the Alps; the mother died, and at last the father, reaching Switzerland, found himself without the means of support. They went to Voltaire. He espoused their cause. He took care of them, gave them the means to live, and labored to annul the sentence that had been p.r.o.nounced against them for nine long and weary years. He appealed to kings for money, to Catherine II of Russia, and to hundreds of others. He was successful. He said of this case:--The Sirvens were tried and condemned in two hours in January, 1762, and now in January, 1772, after ten years of effort, they have been restored to their rights."

This was the work of Voltaire. Why should the worshipers of G.o.d hate the lovers of men?

Espena.s.se was a Protestant, of good estate. In 1740 he received into his house a Protestant clergyman, to whom he gave supper and lodging.

In a country where priests repeated the parable of the "Good Samaritan"

this was a crime. For this crime Espena.s.se was tried, convicted and sentenced to the galleys for life. When he had been imprisoned for twenty-three years his case came to the knowledge of Voltaire, and he was, through the efforts of Voltaire, released and restored to his family.

This was the work of Voltaire. There is not time to tell of the case of Gen. Lally, of the English Gen. Byng, of the niece of Corneille, of the Jesuit Adam, of the writers, dramatists, actors, widows and orphans for whose benefit he gave his influence, his money and his time.

But I will tell another case: In 1765 at the town of Abbeville an old wooden cross on a bridge had been mutilated--whittled with a knife--a terrible crime. Sticks, when crossing each other, were far more sacred than flesh and blood. Two young men were suspected--the Chevalier de la Barre and d'Ettalonde. D'Ettallonde fled to Prussia and enlisted as a common soldier. La Barre remained and stood his trial. He was convicted without the slightest evidence, and he and d'Ettallonde were both sentenced: First, to endure the torture, ordinary and extraordinary; second, to have their tongues torn out by the roots with pincers of iron; third, to have their right hands cut off at the door of the church; and fourth, to be bound to stakes by chains of iron and burned to death by a slow fire. "Forgive us our trespa.s.ses as we forgive those who trespa.s.s against us." Remembering this, the judges mitigated the sentence by providing that their heads should be cut off before their bodies were given to the flames. The case was appealed to Paris; heard by a court composed of twenty-five judges learned in law, and the judgment was confirmed. The sentence was carried out on the 1st day of July, 1766.

Voltaire had fought with every weapon that genius could devise or use.

He was the greatest of all caricaturists, and he used this wonderful gift without mercy. For pure crystallized wit he had no equal. The art of flattery was carried by him to the height of an exact science.

He knew and practiced every subterfuge. He fought the army of hypocrisy and pretense, the army of faith and falsehood. Voltaire was annoyed by the meaner and baser spirits of his time, by the cringers and crawlers, by the fawners and pretenders, by those who wished to gain the favors of priests, the patronage of n.o.bles. Sometimes he allowed himself to be annoyed by these scorpions; sometimes he attacked them. And, but for these attacks, long ago they would have been forgotten. In the amber of his genius Voltaire preserved these insects, these tarantulas, these scorpions.

It is fashionable to say that he was not profound. This is because he was not stupid. In the presence of absurdity he laughed, and was called irreverent. He thought G.o.d would not d.a.m.n even a priest forever. This was regarded as blasphemy. He endeavored to prevent Christians from murdering each other, and did what he could to civilize the disciples of Christ. Had he founded a sect, obtained control of some country, and burned a few heretics at slow fires, he would have won the admiration, respect and love of the christian world. Had he only pretended to believe all the fables of antiquity, and had he mumbled Latin prayers, counted beads, crossed himself, devoured now and then the flesh of G.o.d, and carried f.a.gots to the feet of Philosophy in the name of Christ, he might have been in heaven this moment, enjoying a sight of the d.a.m.ned.

If he had only adopted the creed of his time--if he had a.s.serted that a G.o.d of infinite power and mercy had created millions and billions of human beings to suffer eternal pain, and all for the sake of his glorious justice--that he had given his power of attorney to a cunning and cruel Italian pope, authorizing him to save the soul of his mistress and send honest wives to h.e.l.l--if he had given to the nostrils of this G.o.d the odor of burning flesh--the incense of the f.a.got--if he had filled his ears with the shrieks of the tortured--the music of the rack, he would now be known as St. Voltaire.

Instead of doing these things he willfully closed his eyes to the light of the gospel, examined the bible for himself, advocated intellectual liberty, struck from the brain the fetters of an arrogant faith, a.s.sisted the weak, cried out against the torture of man, appealed to reason, endeavored to establish universal toleration, succored the indigent, and defended the oppressed. He demonstrated that the origin of all religions is the same, the same mysteries--the same miracles--the same impostures--the same temples and ceremonies--the same kind of founders, apostles and dupes--the same promises and threats--the same pretense of goodness and forgiveness and the practice of the same persecution and murder. He proved that religion made enemies--philosophy, friends--and that above the rites of G.o.ds were the rights of man. These were his crimes. Such a man G.o.d would not suffer to die in peace. If allowed to meet death with a smile, others might follow his example, until none would be left to light the holy fires of the auto da fe. It would not do for so great, so successful an enemy of the church to die without leaving some shriek of fear, some shudder of remorse, some ghastly prayer of chattered horror, uttered by lips covered with blood and foam. For many centuries the theologians have taught that an unbeliever--an infidel--one who spoke or wrote against their creed, could not meet death with composure; that in his last moments G.o.d would fill his conscience with the serpents of remorse. For a thousand years the clergy have manufactured the facts to fit this theory--this infamous conception of the duty of man and the justice of G.o.d. The theologians have insisted that crimes against men were, and are, as nothing compared with crimes against G.o.d. That, while kings and priests did nothing worse than to make their fellows wretched, that so long as they only butchered and burnt the innocent and helpless, G.o.d would maintain the strictest neutrality; but when some honest man, some great and tender soul, expressed a doubt as to the truth of the scriptures, or prayed to the wrong G.o.d, or to the right one by the wrong name, then the real G.o.d leaped like a wounded tiger upon his victim, and from his quivering flesh tore the wretched soul.

There is no recorded instance where the uplifted hand of murder has been paralyzed--no truthful account in all the literature of the world of the innocent child being shielded by G.o.d. Thousands of crimes are being committed ever day--men are at this moment lying in wait for their human prey--wives are whipped and crushed, driven to insanity and death--little children begging for mercy, lifting imploring, tear-filled eyes to the brutal faces of fathers and mothers--sweet girls are deceived, lured and outraged, but G.o.d has no time to prevent these things--no time to defend the good and protect the pure. He is too busy numbering hairs and watching sparrows. He listens for blasphemy; looks for persons who laugh at priests; examines baptismal registers; watches professors in college who begin to doubt the geology of Moses and the astronomy of Joshua. He does not particularly object to stealing, if you don't swear. A great many persons have fallen dead in the act of taking G.o.d's name in vain, but millions of men, women and children have been stolen from their homes and used as beasts of burden, but no one engaged in this infamy has ever been touched by the wrathful hand of G.o.d. All kinds of criminals, except infidels, meet death with reasonable serenity. As a rule there is nothing in the death of a pirate to cast any discredit on his profession. The murderer upon the scaffold, with a priest on either side, smilingly exhorts the mult.i.tude to meet him in heaven. The man who has succeeded in making his home a h.e.l.l meets death without a quiver, provided he has never expressed any doubt as to the divinity of Christ or the eternal "procession" of the Holy Ghost.

Now and then a man of genius, of sense, of intellectual honesty, has appeared. Such men have denounced the superst.i.tion of their day. They have pitied the mult.i.tude. To see priests devour the substance of the people--priests who made begging one of the learned professions--filled them with loathing and contempt. These men were honest enough to tell their thoughts, brave enough to speak the truth. Then they were denounced, tried, tortured, killed by rack or flame. But some escaped the fury of the fiends who loved their enemies and died naturally in their beds. It would not do for the church to admit that they died peacefully. That would show that religion was essential at the last moment. Superst.i.tion gets its power from the terror of death. It would not do to have the common people understand that a man could deny the bible, refuse to kiss the cross; contend that humanity was greater than Christ, and then die as sweetly as Torquemada did after pouring molten lead into the ears of an honest man, or as calmly as Calvin after he had burned Servetus, or as peacefully as King David after advising with his last breath one son to a.s.sa.s.sinate another.

The church has taken great pains to show that the last moments of all infidels (that Christians did not succeed in burning) were infinitely wretched and despairing. It was alleged that words could not paint the horrors that were endured by a dying infidel. Every good Christian was expected to, and generally did, believe these accounts. They have been told and retold in every pulpit of the world. Protestant ministers have repeated the lies invented by Catholic priests, and Catholics, by a kind of theological comity, have sworn to the lies told by the Protestants. Upon this point they have always stood together, and will as long as the same falsehood can be used by both. Upon the death-bed subject the clergy grew eloquent. When describing the shudderings and shrieks of the dying unbeliever their eyes glitter with delight. It is a festival. They are no longer men. They become hyenas. They dig open graves. They devour the dead. It is a banquet. Unsatisfied still, they paint the terrors of h.e.l.l. They gaze at the souls of the infidels writhing in the coils of the worm that never dies. They see them in flames--in oceans of fire--in gulfs of pain--in abysses of despair.

They shout with joy. They applaud.

It is an auto da fe, presided over by G.o.d. But let us come back to Voltaire--to the dying philosopher. He was an old man of 84. He had been surrounded with the comforts, the luxuries of life. He was a man of great wealth, the richest writer that the world had known. Among the literary men of the earth he stood first. He was an intellectual monarch--one who had built his own throne and had woven the purple of his own power. He was a man of genius. The Catholic G.o.d had allowed him the appearance of success. His last years were filled with the intoxication of flattery--of almost worship. He stood at the summit of his age. The priests became anxious. They began to fear that G.o.d would forget, in a multiplicity of business, to make a terrible example of Voltaire. Toward the last of May, 1778, it was whispered in Paris that Voltaire was dying. Upon the fences of expectation gathered the unclean birds of superst.i.tion, impatiently waiting for their prey. Two days before his death, his nephew went to seek the cure of Saint Surplice and the Abbe Gautier, and brought them to his uncle's sick chamber, who, being informed that they were there, said: "Ah, well, give them my compliments and my thanks." The abbe spoke some words to him, exhorting him to patience. The cure of Saint Surplice then came forward, having announced himself, and asked of Voltaire, elevating his voice, if he acknowledged the divinity of our Lord Jesus Christ. The sick man pushed one of his hands against the cure's coif, shoving him back, and cried, turning abruptly to the other side: "Let me die in peace." The cure seemingly considered his person soiled and his coif dishonored by the touch of a philosopher. He made the nurse give him a little brushing and went out with the Abbe Gautier. He expired, says Wagnierre, on the 30th of May, 1778, at about a quarter past 11 at night, with the most perfect tranquility. A few moments before his last breath he took the hand of Morand, his valet de chambee, who was watching by him, pressed it, and said: "Adieu, my dear Morand, I am gone." These were his last words. Like a peaceful river, with green and shaded banks, he flowed without a murmur into the waveless sea, where life is rest.

From this death, so simple and serene, so kind, so philosophic and tender; so natural and peaceful; from these words so utterly dest.i.tute of cant or dramatic touch, all the frightful pictures, all the despairing utterances have been drawn and made. From these materials, and from these alone, or rather, in spite of these facts, have been constructed by priests and clergymen and their dupes all the shameless lies about the death of this great and wonderful man. A man, compared with whom all of his calumniators, dead and living, were, and are, but dust and vermin. Let us be honest. Did all the priests of Rome increase the mental wealth of man as much as Bruno? Did all the priests of France do as great a work for the civilization of the world as Voltaire or Diderot? Did all the ministers of Scotland add as much to the such of human knowledge as David Hume? Have all the clergymen, monks, friars, ministers, priests, bishops, cardinals and popes, from the day of Pentecost to the last election, done as much for human liberty as Thomas Paine? What would the world be if infidels had never been? The infidels have been the brave and thoughtful men; the flower of all the world; the pioneers and heralds of the blessed day of liberty and love; the generous spirits of the unworthy past; the seers and prophets of our race; the great chivalric souls, proud victors on the battlefields of thought, the creditors of all the years to be.

In those days the philosophers--that is to say, the thinkers--were not buried in holy ground. It was feared that their principles might contaminate the ashes of the just. And they also feared that on the morning of the resurrection they might, in a moment of confusion, slip into heaven. Some were burned and their ashes scattered; and the bodies of some were thrown naked to beasts, and others buried in unholy earth. Voltaire knew the history of Adrienne Le Couvreur, a beautiful actress, denied burial. After all, we do feel an interest in what is to become of our bodies. There is a modesty that belongs to death.

Upon this subject Voltaire was infinitely sensitive. It was that he might be buried that he went through the farce of confession, of absolution, and of the last sacrament. The priests knew that he was not in earnest, and Voltaire knew that they would not allow him to be buried in any of the cemeteries of Paris. His death was kept a secret.

The Abbe Mignot made arrangements for the burial at Romilli-on-the-Seine, more than 100 miles from Paris. Sunday evening, on the last day of May, 1778, the body of Voltaire, clad in a dressing gown, clothed to resemble an invalid, posed to simulate life, was placed in a carriage; at its side a servant, whose business it was to keep it in position. To this carriage were attached six horses, so that people might think a great lord was going to his estates. Another carriage followed in which were a grand-nephew and two cousins of Voltaire. All night they traveled, and on the following day arrived at the courtyard of the abbey. The necessary papers were shown, the ma.s.s was performed in the presence of the body, and Voltaire found burial.

A few moments afterward the prior who "for charity had given a little earth" received from his bishop a menacing letter forbidding the burial of Voltaire. It was too late. He could not then be removed, and he was allowed to remain in peace until 1791.

Voltaire was dead. The foundations of State and throne had been sapped. The people were becoming acquainted with the real kings and with the actual priests. Unknown men born in misery and want, men whose fathers and mothers had been pavement for the rich, were rising towards the light and their shadowy faces were emerging from darkness.

Labor and thought became friends. That is, the gutter and the attic fraternized. The monsters of the night and the angels of dawn--the first thinking of revenge and the others dreaming of equality, liberty and fraternity. For 400 years the Bastille had been the outward symbol of oppression. Within its walls the n.o.blest had perished. It was a perpetual threat. It was the last and often the first argument of king and priest. Its dungeons, damp and rayless, its ma.s.sive towers, its secret cells, its instruments of torture, denied the existence of G.o.d.

In 1789, on the 14th of July, the people, the mult.i.tude, frenzied by suffering, stormed and captured the Bastille. The battlecry was, "Vive le Voltaire!"

In 1791 permission was given to place in the Pantheon the ashes of Voltaire. He had been buried 110 miles from Paris. Buried by stealth he was to be removed by a nation. A funeral procession of a hundred miles; every village with its flags and arches in his honor; all the people anxious to honor the philosopher of France--the savior of Calas--the destroyer of superst.i.tion! On reaching Paris the great procession moved along the Rue St. Antoine. Here it paused, and for one night upon the ruins of the Bastille rested the body of Voltaire--rested in triumph, in glory--rested on fallen wall and broken arch, on crumbling stone still damp with tears, on rusting chain, and bar and useless bolt--above the dungeons dark and deep, where light had faded from the lives of men and hope had died in breaking hearts. The conqueror resting upon the conquered. Throned upon the Bastille, the fallen fortress of night, the body of Voltaire, from whose brain had issued the dawn.

For a moment his ashes must have felt the Promethean fire, and the old smile must have illumined once more the face of the dead.

While the vast mult.i.tude were trembling with love and awe, a priest was heard to cry, "G.o.d shall be avenged!"

The grave of Voltaire was violated. The cry of the priest, "G.o.d shall be avenged!" had borne its fruit. Priests, skulking in the shadows, with faces sinister as night-ghouls--in the name of the gospel, desecrated the gave. They carried away the body of Voltaire. The tomb was empty. G.o.d was avenged! The tomb was empty, but the world is filled with Voltaire's fame. Man has conquered!

What cardinal, what bishop, what priest raised his voice for the rights of men? What ecclesiastic, what n.o.bleman, took the side of the oppressed--of the peasant? Who denounced the frightful criminal code the torture of suspected persons? What priest pleaded for the liberty of the citizen? What bishop pitied the victim of the rack? Is there the grave of a priest in France on which a lover of liberty would now drop a flower or a tear? Is there a tomb holding the ashes of a saint from which emerges one ray of light? If there be another life, a day of judgment, no G.o.d can afford to torture in another world a man who abolished torture in his. If G.o.d be the keeper of an eternal penitentiary, He should not imprison there those who broke the chain of slavery here. He cannot afford to make eternal convicts of Franklin, of Jefferson, of Paine, of Voltaire.

Voltaire was perfectly equipped for his work. A perfect master of the French language, knowing all its moods, tenses, and declinations, in fact and in feeling, playing upon it as skillfully, as Paganini on his violin, finding expression for every thought and fancy, writing on the most serious subjects with the gayety of a harlequin, plucking jests from the mouth of death, graceful as the waving of willows, dealing in double meanings--that covered the asp with flowers and flattery, master of satire and compliment, mingling them often in the same line, always interested himself, therefore interesting others, handling thoughts, questions, subjects, as a juggler does b.a.l.l.s, keeping them in the air with perfect ease, dressing old words in new meanings, charming, grotesque, pathetic, mingling mirth with tears, wit with wisdom, and sometimes wickedness, logic, and laughter. With a woman's instinct knowing the sensitive nerves--just where to touch--hating arrogance of place, the stupidity of the solemn, s.n.a.t.c.hing masks from priest and king, knowing the springs of action and ambition's ends, perfectly familiar with the great world, the intimate of kings and their favorites, sympathizing with the oppressed and imprisoned, with the unfortunate and poor, hating tyranny, despising superst.i.tion, and loving liberty with all his heart. Such was Voltaire, writing "Edipus"

at seventeen, "Irene" at eighty-three, and crowding between these two tragedies, the accomplishment of a thousand lives.

Ingersoll's Lecture on Myth and Miracles

Ladies and Gentlemen: What, after all, is the object of life? What is the highest possible aim? The highest aim is to accomplish the only good. Happiness is the only good of which man by any possibility can conceive. The object of life is to increase human joy, and that means intellectual and physical development. The question, then, is: Shall we rely upon superst.i.tion or upon growth? Is intellectual development the highway of progress or must we depend on the pit of credulity? Must we rely on belief or credulity, or upon manly virtues, courageous investigation, thought, and intellectual development? For thousands of years men have been talking about religious freedom. I am now contending for the freedom of religion, not religious freedom--for the freedom which is the only real religion. Only a few years ago our poor ancestors tried to account for what they saw. Noticing the running river, the shining star, or the painted flower, they put a spirit in the river, a spirit in the star, and another in the flower. Something makes this river run, something makes this star shine, something paints the blossom of that flower. They were all spirits. That was the first religion of mankind--fetichism--and in everything that lived, everything that produced an effect upon them, they said: "This is a spirit that lives within." That is called the lowest phase of religious thought, and yet it is quite the highest phase of religious thought. One by one these little spirits died. One by one nonent.i.ties took their places, and last of all we have one infinite fetich that takes the place of all others. Now, what makes the river run? We say the attraction of gravitation, and we know no more about that than we do about this fetich. What makes the tree grow? The principle of life--vital forces. These are simply phrases, simply names of ignorance. n.o.body knows what makes the river run, what makes the trees grow, why the flowers burst and bloom--n.o.body knows why the stars shine, and probably n.o.body ever will know.

There are two horizons that have never been pa.s.sed by man--origin and destiny. All human knowledge is confined to the diameter of that circle. All religions rest on supposed facts beyond the circ.u.mference of the absolutely known. What next? The next thing that came in the world--the next man--was the mythmaker. He gave to these little spirits human pa.s.sions; he clothed ghosts in flesh; he warmed that flesh with blood, and in that blood he put desire--motive. And the myths were born, and were only produced through the fact of the impressions that nature makes upon the brain of man. They were every one a natural production, and let me say here, tonight, that what men call monstrosities are only natural productions. Every religion has grown just as naturally as the gra.s.s; every one, as I said before, and it cannot be said too often, has been naturally produced. All the Christs, all the G.o.ds and G.o.ddesses, all the furies and fairies, all the mingling of the beastly and human, were all produced by the impressions of nature upon the brain of man--by the rise of the sun, the silver dawn, the golden sunset, the birth and death of day, the change of seasons, the lightning, the storm, the beautiful bow--all these produced within the brain of man all myths, and they are all natural productions.

There have been certain myths universal among men. Gardens of Eden have been absolutely universal--the golden age, which is absolutely the same thing. And what was the golden age born of? Any old man in Boston will tell you that fifty years ago all people were honest. Fifty years ago all people were sociable--there was no stuck-up aristocracy then.

Neighbors were neighbors. Merchants gave full weight. Everything was full length; everything was a yard wide and all wool. Now everybody swindles everybody else, and calls it business. Go back fifty years and you will find an old man who will tell you that there was a time when all were honest. Go back another fifty years and you will find another sage who will tell you the same story. Every man looks back to his youth, to the golden age, and what is true of the individual is true of the whole human race. It has its infancy, its manhood, and, finally, will have an old age. The garden of Eden is not back of us.

There are more honest men, good women, and obedient children in the world today than ever before.

The myth of the Elysian fields--universally born of sunsets. When the golden clouds in the west turned to amethyst, sapphire, and purple, the poor savage thought it a vision of another land--a land without care or grief--a world of perpetual joy. This myth was born of the setting of the sun. A universal myth, all nations have believed in floods.

Savages found everywhere evidences of the sea having been above the earth, and saw in the sh.e.l.ls souvenirs of the ocean's visit. It had left its cards on the tops of mountains. The savage knew nothing of the slow rise and sinking of the crust of the earth. He did not dream of it. We now know that where the mountains lift their granite foreheads to the sun, the billows once held sway, and that where the waves dash into white caps of joy, the mountains will stand once more.

Everywhere the land is, the ocean will be; and where the ocean is the land will be. The Hindoos believed in the flood myth. Their hero, who lived almost entirely on water, went to the Ganges to perform his ablutions, and, taking up a little water in his hand, he saw a small fish that prayed him to save it from the monster of the river, and it would save him in turn from his enemies. He did so, and put it into different receptacles until it grew so large that he let it loose in the sea; then it was large enough to take care of itself. The fish told him that there was going to be an immense flood, and told him to gather all kinds of seed and take two of each kind of animals of use to man, and he would come along with an ark and take them all in. He told him to pick out seven saints. And the fish towed the ark along tied to its horns, and took them in and carried them to the top of a mountain, where he hitched the ark to a tree. When the waters receded, they came out and followed them down until they reached the plain. There were the same number--eight--in this ark as there were with Noah.

I find that the myth of the virgin mother is universal. The virgin mother is the earth. I find also in countries the idea of a trinity.

In Egypt I find Isis, Osiris, and Horus. This idea prevailed in Central America among the Aztecs. We find the myth of the judgment almost universal. I imagine men have seen so much injustice here that they naturally expect that there must be some day of final judgment somewhere. Nearly every theist is driven to the necessity of having another world in which his G.o.d may correct the mistakes he has made in this. We find on the walls of Egyptian temples pictures of the judgment; the righteous all go on the right hand, and those unworthy on the left. The myth of the sun G.o.d was universal. Agni was the sun G.o.d of the Hindoos. He was called the most generous of all G.o.ds, yet he ate his own father and mother. Baldur was another sun G.o.d; he was a sun myth. Hercules was a sun G.o.d, and so was Samson. Jonah, too, was a sun G.o.d, and was swallowed by a fish. So was Hercules, and a wonderful thing is that they were swallowed in about the same place, near Joppa. Where did the big fish go? When the sun went down under the earth, it was thought to be followed by the fish, which was said to swallow it, and carry it safely through the under world. The sun thus came to be represented as the body of a woman with the tail of a fish, and so the mermaid was born. Another strange thing is that all the sun G.o.ds were born near Christmas. The myth of Red Riding Hood, was known among the Aztecs. The myth of eucharist came from the story of Ceres and Bacchus. When the cakes made by the product of the field were eaten, it was the body of Ceres, and when the wine was drank it was the blood of Bacchus. From this idea the eucharist was born. There is nothing original in christianity. Holy water! Another myth. The Hindoos imagined that the water had its source in the throne of G.o.d.

The Egyptians thought the Nile sacred. Greece was settled by Egyptian colonies, and they carried with them the water of the Nile, and when any one died the water was sprinkled on him. Finally Rome conquered Greece physically, but Greece conquered Rome intellectually. This is the myth of holy water, and with it grew up the idea of baptism, and I presume that that is as old as water and dirt. The cross is another universal symbol. There was once an ancient people in Italy before the Romans, before the Etruscans. They faded from the world, and history does not even know the name of that nation. We find where they buried the ashes of their dead, and we find chiseled, hundreds of years before Christ, the cross, a symbol of a hope of another life. We find the cross in Egypt, in the cylinders from Babylon, and, more than that, we find them in Central America. On the temples of the Aztecs we find the cross, and on it a bleeding, dying G.o.d. Our cross was built in the middle ages.

When Adam was very sick he sent Seth, his son, to the garden of Eden.

He told him he would have no trouble in finding it; all he had to do was to follow the tracks made by his mother and father when they left it. He wanted a little balsam from the tree of life that he might not die. Seth found there a cherub, with flaming sword, who would not let him pa.s.s the door. He moved his wings so that he could see in, and he saw the tree of life, with its roots running down to h.e.l.l, and among them Cain, the murderer. The angel gave Seth three seeds, and told him to put them in his father's mouth when he was buried and to watch the effect. The result was that these trees grew up--one pine, one cedar, and on cypress. Solomon cut down one of these trees to put in the temple, but it grew through the roof and he threw it into the pool of Bethesda. When the soldiers went for a beam on which to crucify Christ they took this tree and made a cross of it. Helen, the mother of Constantine, went to Jerusalem to find this cross. She found the two crosses, also, that the thieves were crucified on. They could not tell which was which, so they called a sick woman who touched them, and when she touched the right one she was immediately made whole.