The Works of Robert G. Ingersoll Volume XII Part 25

August 11, 1892. R. G. Ingersoll.

The World is Growing Poor.--Darwin the naturalist, the observer, the philosopher, is dead. Wagner the greatest composer the world has produced, is silent. Hugo the poet, patriot and philanthropist, is at rest. Three mighty rivers have ceased to flow. The smallest insect was made interesting by Darwin's glance; the poor blind worm became the farmer's friend--the maker of the farm,--and even weeds began to dream and hope.

But if we live beyond life's day and reach the dusk, and slowly travel in the shadows of the night, the way seems long, and being weary we ask for rest, and then, as in our youth, we chide the loitering hours. When eyes are dim and memory fails to keep a record of events; when ears are dull and muscles fail to obey the will; when the pulse is low and the tired heart is weak, and the poor brain has hardly power to think, then comes the dream, the hope of rest, the longing for the peace of dreamless sleep.

SAINTS.--The saints have poisoned life with piety. They have soured the mother's milk. They have insisted that joy is crime--that beauty is a bait with which the Devil captures the souls of men--that laughter leads to sin--that pleasure, in its every form, degrades, and that love itself is but the loathsome serpent of unclean desire. They have tried to compel men to love shadows rather than women--phantoms rather than people.

The saints have been the a.s.sa.s.sins of sunshine,--the skeletons at feasts. They have been the enemies of happiness. They have hated the singing birds, the blossoming plants. They have loved the barren and the desolate--the croaking raven and the hooting owl--tombstones, rather than statues.

And yet, with a strange inconsistency, happiness was to be enjoyed forever, in another world. There, pleasure, with all its corrupting influences, was to be eternal. No one pretended that heaven was to be filled with self-denial, with fastings and scourgings, with weepings and regrets, with solemn and emaciated angels, with sad-eyed seraphim, with lonely parsons, with mumbling monks, with shriveled nuns, with days of penance and with nights of prayer.

Yet all this self-denial on the part of the saints was founded in the purest selfishness. They were to be paid for all their sufferings in another world. They were "laying up treasures in heaven." They had made a bargain with G.o.d. He had offered eternal joy to those who would make themselves miserable here. The saints gladly and cheerfully accepted the terms. They expected pay for every pang of hunger, for every groan, for every tear, for every temptation resisted; and this pay was to bean eternity of joy. The selfishness of the saints was equaled only by the stupidity of the saints.

It is not true that character is the aim of life. Happiness should be the aim--and as a matter of fact is and always has been the aim, not only of sinners, but of saints. The saints seemed to think that happiness was better in another world than here, and they expected this happiness beyond the clouds. They looked upon the sinner as foolish to enjoy himself for the moment here, and in consequence thereof to suffer forever. Character is not an end, it is a means to an end. The object of the saint is happiness hereafter--the means, to make himself miserable here. The object of the philosopher is happiness here and now, and hereafter,--if there be another world.

If struggle and temptation, misery and misfortune, are essential to the formation of what you call character, how do you account for the perfection of your angels, or for the goodness of your G.o.d? Were the angels perfected through misfortune? If happiness is the only good in heaven, why should it not be considered the only good here?

In order to be happy, we must be in harmony with the conditions of happiness. It cannot be obtained by prayer,--it does not come from heaven--it must be found here, and nothing should be done, or left undone, for the sake of any supernatural being, but for the sake of ourselves and other natural beings.

The early Christians were preparing for the end of the world. In their view, life was of no importance except as it gave them time to prepare for "The Second Coming." They were crazed by fear. Since that time, the world not coming to the expected end, they have been preparing for "The Day of Judgment," and have, to the extent of their ability, filled the world with horror. For centuries, it was, and still is, their business to destroy the pleasures of this life. In the midst of prosperity they have prophesied disaster. At every feast they have spoken of famine, and over the cradle they have talked of death. They have held skulls before the faces of terrified babes. On the cheeks of health they see the worms of the grave, and in their eyes the white b.r.e.a.s.t.s of love are naught but corruption and decay.

THE WASTE FORCES OF NATURE.--For countless years the great cataracts, as for instance, Niagara, have been singing their solemn songs, filling the savage with terror, the civilized with awe; recording its achievements in books of stone--useless and sublime; inspiring beholders with the majesty of purposeless force and the wastefulness of nature.

Force great enough to turn the wheels of the world, lost, useless.

So with the great tides that rise and fall on all the sh.o.r.es of the world--lost forces. And yet man is compelled to use to exhaustion's point the little strength he has.

This will be changed.

The great cataracts and the great tides will submit to the genius of man. They are to be for use. Niagara will not be allowed to remain a barren roar. It must become the servant of man. It will weave robes for men and women. It will fashion implements for the farmer and the mechanic. It will propel coaches for rich and poor. It will fill streets and homes with light, and the old barren roar will be changed to songs of success, to the voices of love and content and joy.

Science at last has found that all forces are convertible into each other, and that all are only different aspects of one fact.

So the flood is still a terror, but, in my judgment, the time will come when the floods will be controlled by the genius of man, when the tributaries of the great rivers and their tributaries will be dammed in such a way as to collect the waters of every flood and give them out gradually through all the year, maintaining an equal current at all times in the great rivers.

We have at last found that force occupies a circle, that Niagara is a child of the Sun--that the sun shines, the mist rises, clouds form, the rain falls, the rivers flow to the lakes, and Niagara fills the heavens with its song. Man will arrest the falling flood; he will change its force to electricity; that is to say, to light, and then force will have made the circuit from light to light.

ARE Men's characters fully determined at the age of thirty?

It depends, first, on what their opportunities have been--that is to say, on their surroundings, their education, their advantages; second, on the shape, quality and quant.i.ty of brain they happen to possess; third, on their mental and moral courage; and, fourth, on the character of the people among whom they live.

The natural man continues to grow. The longer he lives, the more he ought to know, and the more he knows, the more he changes the views and opinions held by him in his youth. Every new fact results in a change of views more or less radical. This growth of the mind may be hindered by the "tyrannous north wind" of public opinion; by the bigotry of his a.s.sociates; by the fear that he cannot make a living if he becomes unpopular; and it is to some extent affected by the ambition of the person; that is to say, if he wishes to hold office the tendency is to agree with his neighbor, or at least to round off and smooth the corners and angles of difference. If a man wishes to ascertain the truth, regardless of the opinions of his fellow-citizens, the probability is that he will change from day to day and from year to year--that is, his intellectual horizon will widen--and that what he once deemed of great importance will be regarded as an exceedingly small segment of a greater circle.

Growth means change. If a man grows after thirty years he must necessarily change. Many men probably reach their intellectual height long before they have lived thirty years, and spend the balance of their lives in defending the mistakes of their youth. A great man continues to grow until his death, and growth--as I said before--means change. Darwin was continually finding new facts, and kept his mind as open to a new truth as the East is to the rising of another sun. Humboldt at the age of ninety maintained the att.i.tude of a pupil, and was, until the moment of his death, willing to learn.

The more a man knows, the more willing he is to learn. The less a man knows, the more positive, a? is that he knows everything.

The smallest minds mature the earliest. The less there is to a man the quicker he attains his growth. I have known many people who reached their intellectual height while in their mother's arms. I have known people who were exceedingly smart babies to become excessively stupid people. It is with men as with other things. The mullein needs only a year, but the oak a century, and the greatest men are those who have continued to grow as long as they have lived. Small people delight in what they call consistency--that is, it gives them immense pleasure to say that they believe now exactly as they did ten years ago. This simply amounts to a certificate that they have not grown--that they have not developed--and that they know just as little now as they ever did.

The highest possible conception of consistency is to be true to the knowledge of to-day, without the slightest reference to what your opinion was years ago.

There is another view of this subject. Few men have settled opinions before or at thirty. Of course, I do not include persons of genius. At thirty the pa.s.sions have, as a rule, too much influence; the intellect is not the pilot. At thirty most men have prejudices rather than opinions--that is to say, rather than judgments--and few men have lived to be sixty without materially modifying the opinions they held at thirty.

As I said in the first place, much depends on the shape, quality and quant.i.ty of brain; much depends on mental and moral courage. There are many people with great physical courage who are afraid to express their opinions; men who will meet death without a tremor and will yet hesitate to express their views.

So, much depends on the character of the people among whom we live. A man in the old times living in New England thought several times before he expressed any opinion contrary to the views of the majority. But if the people have intellectual hospitality, then men express their views--and it may be that we change somewhat in proportion to the decency of our neighbors. In the old times it was thought that G.o.d was opposed to any change of opinion, and that nothing so excited the auger of the deity as the expression of a new thought. That idea is fading away.

The real truth is that men change their opinions as long as they grow, and only those remain of the same opinion still who have reached the intellectual autumn of their lives; who have gone to seed, and who are simply waiting for the winter of death. Now and then there is a brain in which there is the climate of perpetual spring--men who never grow old--and when such a one is found we say, "Here is a genius."

Talent has the four seasons: spring, that is to say, the sowing of the seeds; summer, growth; autumn, the harvest; winter, intellectual death.

But there is now and then a genius who has no winter, and, no matter how many years he may live, on the blossom of his thought no snow falls.

Genius has the climate of perpetual growth.

THE MOIETY SYSTEM.--The Secretary of the Treasury recommends a revival of the moiety system. Against this infamous step every honest citizen ought to protest.

In this country, taxes cannot be collected through such instrumentalities. An _informer_ is not indigenous to our soil. He always has been and always will be held in merited contempt.

Every inducement, by this system, is held out to the informer to become a liar. The spy becomes an officer of the Government. He soon becomes the terror of his superior. He is a sword without a hilt and without a scabbard. Every taxpayer becomes the lawful prey of a detective whose property depends upon the destruction of his prey.

These informers and spies are corrupters of public morals. They resort to all known dishonest means for the accomplishment of what they pretend to be an honest object. With them perjury becomes a fine art. Their words are a commodity bought and sold in courts of justice.

This is the first phase. In a little while juries will refuse to believe them, and every suit in which they are introduced will be lost by the Government. Of this the real thieves will be quick to take advantage. So many honest men will have been falsely charged by perjured informers and moiety miscreants, that to convict the guilty will become impossible.

If the Government wishes to collect the taxes it must set an honorable example. It must deal kindly and honestly with the people. It must not inaugurate a vampire system of espionage. It must not take it for granted that every manufacturer and importer is a thief, and that all spies and informers are honest men.

The revenues of this country are as honestly paid as they are expended.

There has been as much fair dealing outside as inside of the Treasury Department.

But, however that may be, the informer system will not make them honest men, but will in all probability produce exactly the opposite result.

If our system of taxation is so unpopular that the revenues cannot be collected without bribing men to tell the truth; if our officers must be offered rewards beyond their salaries to state the facts; if it is impossible to employ men to discharge their duties honestly, then let us change the system. The moiety system makes the Treasury Department a vast vampire sucking the blood of the people upon shares. Americans detest informers, spies, detectives, turners of State's evidence, eavesdroppers, paid listeners, hypocrites, public smellers, trackers, human hounds and ferrets. They despise men who "suspect" for a living; they hate legal lyers-in-wait and the highwaymen of the law. They abhor the betrayers of friends and those who lead and tempt others to commit a crime in order that they may detect it. In a monarchy, the detective system is a necessity. The great thief has to be sustained by smaller ones.--December 4,1877.

LANGUAGE.--Most people imagine that men have always talked; that language is as old as the race; and it is supposed that some language was taught by some mythological G.o.d to the first pair. But we now know, if we know anything, that language is a growth; that every word had to be created by man, and that back of every word is some want, some wish, some necessity of the body or mind, and also a genius to embody that want or that wish, to express that thought in some sound that we call a word.

At first, the probability is that men uttered sounds of fear, of content, of anger, or happiness. And the probability is that the first sounds or cries expressed such feelings, and these sounds were nouns, adjectives, and verbs.

After a time, man began to give his ideas to others by rude pictures, drawings of animals and trees and the various other things with which he could give rude thoughts. At first he would make a picture of the whole animal. Afterward some part of the animal would stand for the whole, and in some of the old picture-writings the curve of the nostril of a horse stands for the animal. This was the shorthand of picture-writing. But it was a long journey to where marks would stand, not for pictures, but for sounds. And then think of the distance still to the alphabet. Then to writing, so that marks took entirely the place of pictures. Then the invention of movable type, and then the press, making it possible to save the wealth of the brain; making it possible for a man to leave not simply his property to his fellow-man, not houses and lands and dollars, but his ideas, his thoughts, his theories, his dreams, the poetry and pathos of his soul. Now each generation is heir to all the past.