The Works of Robert G. Ingersoll Volume IV Part 28

The biologists, through the fossil forms of life, established the antiquity of man and demonstrated the worthlessness of Holy Writ. Then came evolution, the survival of the fittest and natural selection.

Thousands of mysteries were explained and science wrested the sceptre from superst.i.tion. The cell theory was advanced, and embryology was studied; the microscope discovered germs of disease and taught us how to stay the plague. These great theories and discoveries, together with countless inventions, are the children of intellectual liberty.

X.

After all we know but little. In the darkness of life there are a few gleams of light. Possibly the dropping of a dishcloth prophesies the coming of company, but we have no evidence. Possibly it is dangerous for thirteen to dine together, but we have no evidence. Possibly a maiden's matrimonial chances are determined by the number of seeds in an apple, or by the number of leaves on a flower, but we have no evidence.

Possibly certain stones give good luck to the wearer, while the wearing of others brings loss and death. Possibly a glimpse of the new moon over the left shoulder brings misfortune. Possibly there are curative virtues in old bones, in sacred rags and holy hairs, in images and bits of wood, in rusty nails and dried blood, but the trouble is we have no evidence.

Possibly comets, eclipses and shooting stars foretell the death of kings, the destruction of nations or the coming of plague. Possibly devils take possession of the bodies and minds of men. Possibly witches, with the Devil's help, control the winds, breed storms on sea and land, fill summer's lap with frosts and snow, and work with charm and spell against the public weal, but of this we have no evidence. It may be that all the miracles described in the Old and New Testament were performed; that the pallid flesh of the dead felt once more the thrill of life; that the corpse arose and felt upon his smiling lips the kiss of wife and child. Possibly water was turned into wine, loaves and fishes increased, and possibly devils were expelled from men and women; possibly fishes were found with money in their mouths; possibly clay and spittle brought back the light to sightless eyes, and possibly words cured disease and made the leper clean, but of this we have no evidence.

Possibly iron floated, rivers divided, waters burst from dry bones, birds carried food to prophets and angels flourished drawn swords, but of this we have no evidence.

Possibly Jehovah employed lying spirits to deceive a king, and all the wonders of the savage world may have happened, but the trouble is there is no proof.

So there may be a Devil, almost infinite in cunning and power, and he may have a countless number of imps whose only business is to sow the seeds of evil and to vex, mislead, capture and imprison in eternal flames the souls of men. All this, so far as we know, is possible. All we know is that we have no evidence except the a.s.sertions of ignorant priests.

Possibly there is a place called "h.e.l.l," where all the devils live--a h.e.l.l whose flames are waiting for, all the men who think and have the courage to express their thoughts, for all who fail to credit priests and sacred books, for all who walk the path that reason lights, for all the good and brave who lack credulity and faith--but of this, I am happy to say, there is no proof.

And so there may be a place called "heaven," the home of G.o.d, where angels float and fly and play on harps and hear with joy the groans and shrieks of the lost in h.e.l.l, but of this there is no evidence.

It all rests on dreams and visions of the insane.

There may be a power superior to nature, a power that governs and directs all things, but the existence of this power has not been established.

In the presence of the mysteries of life and thought, of force and substance, of growth and decay, of birth and death, of joy and pain, of the sufferings of the good, the triumphs of wrong, the intelligent honest man is compelled to say: "I do not know."

But we do know how G.o.ds and devils, heavens and h.e.l.ls, have been made.

We know the history of inspired books--the origin of religions. We know how the seeds of superst.i.tion were planted and what made them grow. We know that all superst.i.tions, all creeds, all follies and mistakes, all crimes and cruelties, all virtues, vices, hopes and fears, all discoveries and inventions, have been naturally produced. By the light of reason we divide the useful from the hurtful, the false from the true.

We know the past--the paths that man has traveled--his mistakes, his triumphs. We know a few facts, a few fragments, and the imagination, the artist of the mind, with these facts, these fragments, rebuilds the past, and on the canvas of the future deftly paints the things to be.

We believe in the natural, in the unbroken and unbreakable succession of causes and effects. We deny the existence of the supernatural. We do not believe in any G.o.d who can be pleased with incense, with kneeling, with bell-ringing, psalm-singing, bead-counting, fasting or prayer--in any G.o.d who can be flattered by words of faith or fear.

We believe in the natural. We have no fear of devils, ghosts or h.e.l.ls.

We believe that Mahatmas, astral bodies, materializations of spirits, crystal gazing, seeing the future, telepathy, mind reading and Christian Science are only cunning frauds, the genuineness of which is established by the testimony of incompetent, honest witnesses. We believe that Cunning plates fraud with the gold of honesty, and veneers vice with virtue.

We know that millions are seeking the impossible--trying to secure the aid of the supernatural--to solve the problem of life--to guess the riddle of destiny, and to pluck from the future its secret. We know that all their efforts are in vain.

We believe in the natural. We believe in home and fireside--in wife and child and friend--in the realities of this world. We have faith in facts--in knowledge--in the development of the brain. We throw away superst.i.tion and welcome science. We banish the phantoms, the mistakes and lies and cling to the truth. We do not enthrone the unknown and crown our ignorance. We do not stand with our backs to the sun and mistake our shadow for G.o.d.

We do not create a master and thankfully wear his chains. We do not enslave ourselves. We want no leaders--no followers. Our desire is that every human being shall be true to himself, to his ideal, unbribed by promises, careless of threats. We want no tyrant on the earth or in the air.

We know that superst.i.tion has given us delusions and illusions, dreams and visions, ceremonies and cruelties, faith and fanaticism, beggars and bigots, persecutions and prayers, theology and torture, piety and poverty, saints and slaves, miracles and mummeries, disease and death.

We know that science has given us all we have of value. Science is the only civilizer. It has freed the slave, clothed the naked, fed the hungry, lengthened life, given us homes and hearths, pictures and books, ships and railways, telegraphs and cables, engines that tirelessly turn the countless wheels, and it has destroyed the monsters, the phantoms, the winged horrors that filled the savage brain.

Science is the real redeemer. It will put honesty above hypocrisy; mental veracity above all belief. It will teach the religion of usefulness. It will destroy bigotry in all its forms. It will put thoughtful doubt above thoughtless faith. It will give us philosophers, thinkers and savants, instead of priests, theologians and saints. It will abolish poverty and crime, and greater, grander, n.o.bler than all else, it will make the whole world free.

THE DEVIL.

IF THE DEVIL SHOULD DIE WOULD G.o.d MAKE ANOTHER?

A little while ago I delivered a lecture on "Superst.i.tion," in which, among other things, I said that the Christian world could not deny the existence of the Devil; that the Devil was really the keystone of the arch, and that to take him away was to destroy the entire system.

A great many clergymen answered or criticised this statement. Some of these ministers avowed their belief in the existence of his Satanic Majesty, while others actually denied his existence; but some, without stating their own position, said that others believed, not in the existence of a personal devil, but in the personification of evil, and that all references to the Devil in the Scriptures could be explained on the hypothesis that the Devil thus alluded to was simply a personification of evil.

When I read these answers I thought of this line from Heine: "Christ rode on an a.s.s, but now a.s.ses ride on Christ."

Now, the questions are, first, whether the Devil does really exist; second, whether the sacred Scriptures teach the existence of the Devil and of unclean spirits, and third, whether this belief in devils is a necessary part of what is known as "orthodox Christianity."

Now, where did the idea that a Devil exists come from? How was it produced?

Fear is an artist--a sculptor--a painter. All tribes and nations, having suffered, having been the sport and prey of natural phenomena, having been struck by lightning, poisoned by weeds, overwhelmed by volcanoes, destroyed by earthquakes, believed in the existence of a Devil, who was the king--the ruler--of innumerable smaller devils, and all these devils have been from time immemorial regarded as the enemies of men.

Along the banks of the Ganges wandered the Asuras, the most powerful of evil spirits. Their business was to war against the Devas--that is to say, the G.o.ds--and at the same time against human beings. There, too, were the ogres, the Jakshas and many others who killed and devoured human beings.

The Persians turned this around, and with them the Asuras were good and the Devas bad. Ormuzd was the good--the G.o.d--Ahriman the evil--the devil --and between the G.o.d and the devil was waged a perpetual war. Some of the Persians thought that the evil would finally triumph, but others insisted that the good would be the victor.

In Egypt the devil was Set--or, as usually called, Typhon--and the good G.o.d was Osiris. Set and his legions fought against Osiris and against the human race.

Among the Greeks, the t.i.tans were the enemies of the G.o.ds. Ate was the spirit that tempted, and such was her power that at one time she tempted and misled the G.o.d of G.o.ds, even Zeus himself.

These ideas about G.o.ds and devils often changed, because in the days of Socrates a demon was not a devil, but a guardian angel.

We obtain our Devil from the Jews, and they got him from Babylon.

The Jews cultivated the science of Demonology, and at one time it was believed that there were nine kinds of demons: Beelzebub, prince of the false G.o.ds of the other nations; the Pythian Apollo, prince of liars; Belial, prince of mischief-makers; Asmodeus, prince of revengeful devils; Satan, prince of witches and magicians; Meresin, prince of aerial devils, who caused thunderstorms and plagues; Abaddon, who caused wars, tumults and combustions; Diabolus, who drives to despair, and Mammon, prince of the tempters.

It was believed that demons and sorcerers frequently came together and held what were called "Sabbats;" that is to say, orgies. It was also known that sorcerers and witches had marks on their bodies that had been imprinted by the Devil.

Of course these devils were all made by the people, and in these devils we find the prejudices of their makers. The Europeans always represent their devils as black, while the Africans believed that theirs were white.

So, it was believed that people by the aid of the Devil could a.s.sume any shape that they wished. Witches and wizards were changed into wolves, dogs, cats and serpents. This change to animal form was exceedingly common.

Within two years, between 1598 and 1600, in one district of France, the district of Jura, more than six hundred men and women were tried and convicted before one judge of having changed themselves into wolves, and all were put to death.

This is only one instance. There are thousands.

There is no time to give the history of this belief in devils. It has been universal. The consequences have been terrible beyond the imagination. Millions and millions of men, women and children, of fathers and mothers, have been sacrificed upon the altar of this ignorant and idiotic belief.

Of course, the Christians of to-day do not believe that the devils of the Hindus, Egyptians, Persians or Babylonians existed. They think that those nations created their own devils, precisely the same as they did their own G.o.ds. But the Christians of to-day admit that for many centuries Christians did believe in the existence of countless devils; that the Fathers of the church believed as sincerely in the Devil and his demons as in G.o.d and his angels; that they were just as sure about h.e.l.l as heaven.

I admit that people did the best they could to account for what they saw, for what they experienced. I admit that the devils as well as the G.o.ds were naturally produced--the effect of nature upon the human brain.

The cause of phenomena filled our ancestors not only with wonder, but with terror. The miraculous, the supernatural, was not only believed in, but was always expected.

A man walking in the woods at night--just a glimmering of the moon--everything uncertain and shadowy--sees a monstrous form. One arm is raised. His blood grows cold, his hair lifts. In the gloom he sees the eyes of an ogre--eyes that flame with malice. He feels that the something is approaching. He turns, and with a cry of horror takes to his heels. He is afraid to look back. Spent, out of breath, shaking with fear, he reaches his hut and falls at the door. When he regains consciousness, he tells his story and, of course, the children believe.