The Works of Robert G. Ingersoll Volume III Part 31

The great Empire was crumbling to its fall. The literature of the world was being destroyed by priests. The G.o.ds and G.o.ddesses were driven from the earth and sky. The paintings were torn and defaced. The statues were broken. The walls were left desolate, and the niches empty. Art, like Rachel, wept for her children, and would not be comforted. The streams and forests were deserted by the children of the imagination, and the whole earth was barren, poor and mean.

Christian ignorance, bigotry and hatred, in blind unreasoning zeal, had destroyed the treasures of our race. Art was abhorred, Knowledge was despised, Reason was an outcast. The sun was blotted from the intellectual heaven, every star extinguished, and there fell upon the world that shadow--that midnight,--known as "The Dark Ages."

This night lasted for a thousand years.

The First Great Star--Herald of the Dawn--was Bruno.

BRUNO.

THE night of the Middle Ages lasted for a thousand years. The first star that enriched the horizon of this universal gloom was Giordano Bruno. He was the herald of the dawn.

He was born in 1550, was educated for a priest, became a Dominican friar. At last his reason revolted against the doctrine of transubstantiation. He could not believe that the entire Trinity was in a wafer, or in a swallow of wine. He could not believe that a man could devour the Creator of the universe by eating a piece of bread. This led him to investigate other dogmas of the Catholic Church, and in every direction he found the same contradictions and impossibilities supported, not by reason, but by faith.

Those who loved their enemies threatened his life. He was obliged to flee from his native land, and he became a vagabond in nearly every nation of Europe. He declared that he fought, not what priests believed, but what they pretended to believe. He was driven from his native country because of his astronomical opinions. He had lost confidence in the Bible as a scientific work. He was in danger because he had discovered a truth.

He fled to England. He gave some lectures at Oxford. He found that inst.i.tution controlled by priests. He found that they were teaching nothing of importance--only the impossible and the hurtful. He called Oxford "the widow of true learning." There were in England, at that time, two men who knew more than the rest of the world. Shakespeare was then alive.

Bruno was driven from England. He was regarded as a dangerous man,--he had opinions, he inquired after reasons, he expressed confidence in facts. He fled to France. He was not allowed to remain in that country.

He discussed things--that was enough. The church said, "move on." He went to Germany. He was not a believer--he was an investigator. The Germans wanted believers; they regarded the whole Christian system as settled; they wanted witnesses; they wanted men who would a.s.sert. So he was driven from Germany.

He returned at last to his native land. He found himself without friends, because he had been true, not only to himself, but to the human race. But the world was false to him because he refused to crucify the Christ of his own soul between the two thieves of hypocrisy and bigotry.

He was arrested for teaching that there are other worlds than this; that many of the stars are suns, around which other worlds revolve; that Nature did not exhaust all her energies on this grain of sand called the earth. He believed in a plurality of worlds, in the rotation of this, in the heliocentric theory. For these crimes, and for these alone, he was imprisoned for six years. He was kept in solitary confinement. He was allowed no books, no friends, no visitors. He was denied pen and paper.

In the darkness, in the loneliness, he had time to examine the great questions of origin, of existence, of destiny. He put to the test what is called the goodness of G.o.d. He found that he could neither depend upon man nor upon any deity. At last, the Inquisition demanded him.

He was tried, condemned, excommunicated and sentenced to be burned.

According to Professor Draper, he believed that this world is animated by an intelligent soul--the cause of forms, but not of matter; that it lives in all things, even in such as seem not to live; that everything is ready to become organized; that matter is the mother of forms, and then their grave; that matter and the soul of things, together, const.i.tute G.o.d. He was a pantheist--that is to say, an atheist. He was a lover of Nature,--a reaction from the asceticism of the church. He was tired of the gloom of the monastery. He loved the fields, the woods, the streams. He said to his brother-priests: Come out of your cells, out of your dungeons: come into the air and light.

Throw away your beads and your crosses. Gather flowers; mingle with your fellow-men; have wives and children; scatter the seeds of joy; throw away the thorns and nettles of your creeds; enjoy the perpetual miracle of life.

On the sixteenth day of February, in the year of grace 1600, by "the triumphant beast," the Church of Rome, this philosopher, this great and splendid man, was burned. He was offered his liberty if he would recant.

There was no G.o.d to be offended by his recantation, and yet, as an apostle of what he believed to be the truth, he refused this offer. To those who pa.s.sed the sentence upon him he said: "It is with greater fear that ye pa.s.s this sentence upon me than I receive it." This man, greater than any naturalist of his day; grander than the martyr of any religion, died willingly in defence of what he believed to be the sacred truth. He was great enough to know that real religion will not destroy the joy of life on earth; great enough to know that investigation is not a crime--that the really useful is not hidden in the mysteries of faith.

He knew that the Jewish records were below the level of the Greek and Roman myths; that there is no such thing as special providence; that prayer is useless; that liberty and necessity are the same, and that good and evil are but relative.

He was the first real martyr,--neither frightened by perdition, nor bribed by heaven. He was the first of all the world who died for truth without expectation of reward. He did not antic.i.p.ate a crown of glory.

His imagination had not peopled the heavens with angels waiting for his soul. He had not been promised an eternity of joy if he stood firm, nor had he been threatened with the fires of h.e.l.l if he wavered and recanted. He expected as his reward an eternal nothing! Death was to him an everlasting end--nothing beyond but a sleep without a dream, a night without a star, without a dawn--nothing but extinction, blank, utter, and eternal. No crown, no palm, no "well done, good and faithful servant," no shout of welcome, no song of praise, no smile of G.o.d, no kiss of Christ, no mansion in the fair skies--not even a grave within the earth--nothing but ashes, wind-blown and priest-scattered, mixed with earth and trampled beneath the feet of men and beasts.

The murder of this man will never be completely and perfectly avenged until from Rome shall be swept every vestige of priest and pope, until over the shapeless ruin of St. Peter's, the crumbled Vatican and the fallen cross, shall rise a monument to Bruno,--the thinker, philosopher, philanthropist, atheist, martyr.

THE CHURCH IN THE TIME OF VOLTAIRE.

WHEN Voltaire was born, the natural was about the only thing in which the church did not believe. The monks sold little amulets of consecrated paper. They would cure diseases. If laid in a cradle they would prevent a child being bewitched. So, they could be put into houses and barns to keep devils away, or buried in a field to prevent bad weather, to delay frost, and to insure good crops. There was a regular formulary by which they were made, ending with a prayer, after which the amulets were sprinkled with holy water. The church contended that its servants were the only legitimate physicians. The priests cured in the name of the church, and in the name of G.o.d, by exorcism, relics, water, salt, and oil. St. Valentine cured epilepsy, St. Gervasius was good for rheumatism, St. Michael de Sanatis for cancer, St. Judas for coughs, St.

Ovidius for deafness, St. Sebastian for poisonous bites, St. Apollonia for toothache, St. Clara for rheum in the eye, St. Hubert for hydrophobia. Devils were driven out with wax tapers, with incense, with holy water, by p.r.o.nouncing prayers. The church, as late as the middle of the twelfth century, prohibited good Catholics from having anything to do with physicians.

It was believed that the devils produced storms of wind, of rain and of fire from heaven; that the atmosphere was a battlefield between angels and devils; that Lucifer had power to destroy fields and vineyards and dwellings, and the princ.i.p.al business of the church was to protect the people from the Devil. This was the origin of church bells. These bells were sprinkled with holy water, and their clangor cleared the air of imps and fiends. The bells also prevented storms and lightning. The church used to anathematize insects. In the sixteenth century, regular suits were commenced against rats, and judgment was rendered. Every monastery had its master magician, who sold magic incense, salt, and tapers, consecrated palms and relics.

Every science was regarded as an outcast, an enemy. Every fact held the creed of the church in scorn. Investigators were enemies in disguise.

Thinkers were traitors, and the church exerted its vast power for centuries to prevent the intellectual progress of man. There was no liberty, no education, no philosophy, no science; nothing but credulity, ignorance, and superst.i.tion. The world was really under the control of Satan and his agents. The church, for the purpose of increasing her power, exhausted every means to convince the people of the existence of witches, devils, and fiends. In this way the church had every enemy within her power. She simply had to charge him with being a wizard, of holding communication with devils, and the ignorant mob were ready to tear him to pieces.

To such an extent was this frightful course pursued, and such was the prevalence of the belief in the supernatural, that the worship of the devil was absolutely established. The poor people, brutalized by the church, filled with fear of Satanic influence, finding that the church did not protect, as a last resort began to worship the Devil. The power of the Devil was proven by the Bible. The history of Job, the temptation of Christ in the desert, the carrying of Christ to the top of the temple, and hundreds of other instances, were relied upon as establishing his power; and when people laughed about witches riding upon anointed sticks in the air, invisible, they were reminded of a like voyage when the Devil carried Jesus to the pinnacle of the temple.

This frightful doctrine filled every friend with suspicion of his friend. It the husband denounce the wife, the children the parents, and the parents the children It destroyed all the sweet relations of humanity. It did away with justice in the courts. It destroyed the charity of religion. It broke the bond of friendship. It filled with poison the golden cup of life. It turned earth into a very h.e.l.l, peopled with ignorant, tyrannical, and malicious demons.

Such was the result of a few centuries of Christianity. Such was the result of a belief in the supernatural. Such was the result of giving up the evidence of our own senses, and relying upon dreams, visions, and fears. Such was the result of destroying human reason, of depending upon the supernatural, of living here for another world instead of for this, of depending upon priests instead of upon ourselves. The Protestants vied with the Catholics. Luther stood side by side with the priests he had deserted, in promoting this belief in devils and fiends. To the Catholic, every Protestant was possessed by a devil. To the Protestant, every Catholic was the homestead of a fiend. All order, all regular succession of causes and effects, were known no more. The natural ceased to exist. The learned and the ignorant were on a level. The priest had been caught in the net spread for the peasant, and Christendom was a vast madhouse, with insane priests for keepers.

VOLTAIRE

WHEN Voltaire was born, the church ruled and owned France. It was a period of almost universal corruption. The priests were mostly libertines. The judges were nearly as cruel as venal. The royal palace was simply a house of a.s.signation. The n.o.bles were heartless, proud, arrogant, and cruel to the last degree. The common people were treated as beasts. It took the church a thousand years to bring about this happy condition of things.

The seeds of the revolution unconsciously were being scattered by every n.o.ble and by every priest. They germinated in the hearts of the helpless. They were watered by the tears of agony. Blows began to bear interest. There was a faint longing for blood. Workmen, blackened by the sun, bent by labor, looked at the white throats of scornful ladies and thought about cutting them.

In those days witnesses were cross-examined with instruments of torture.

The church was the a.r.s.enal of superst.i.tion. Miracles, relics, angels and devils were as common as rags. Voltaire laughed at the evidences, attacked the pretended facts, held the Bible up to ridicule, and filled Europe with indignant protests against the cruelty, bigotry, and injustice of the time.

He was a believer in G.o.d, and in some ingenious way excused this G.o.d for allowing the Catholic Church to exist. He had an idea that, originally, mankind were believers in one G.o.d, and practiced all the virtues. Of course this was a mistake. He imagined that the church had corrupted the human race. In this he was right.

It may be that, at one time, the church relatively stood for progress, but when it gained power, it became an obstruction. The system of Voltaire was contradictory. He described a being of infinite goodness, who not only destroyed his children with pestilence and famine, but allowed them to destroy each other. While rejecting the G.o.d of the Bible, he accepted another G.o.d, who, to say the least, allowed the innocent to be burned for love of him.

Voltaire hated tyranny, and loved liberty. His arguments to prove the existence of a G.o.d were just as groundless as those of the reverend fathers of his day to prove the divinity of Christ, or that Mary was the mother of G.o.d. The theologians of his time maligned and feared him. He regarded them as a spider does flies. He spread nets for them. They were caught, and he devoured them for the amus.e.m.e.nt and benefit of the public. He was educated by the Jesuits, and sometimes acted like one.

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, had he mumbled Latin prayers, counted beads, crossed himself, devoured 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.

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.

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.

He was an old man of eighty-four. He had been surrounded with the comforts of life; he was a man of wealth, of genius. Among the literary men of the world he stood first. G.o.d had allowed him to have the appearance of success. His last years were filled with the intoxication of flattery. 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 Sulpice and the Abbe Gautier and brought them into his uncle's sick chamber, who was informed that they were there. 'Ah, well!' said Voltaire, 'give them my compliments and my thanks.' The Abbe spoke some words to him, exhorting him to patience. The cure of Saint Sulpice 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 the philosopher. He made the nurse give him a little brushing, and went out with the Abbe Gautier."

He expired, says Wagniere, on the 30th of May, 1778, at about a quarter past eleven at night, with the most perfect tranquillity. Ten minutes before his last breath he took the hand of Morand, his _valet de chambre_, who was watching by him, pressed it and said: "Adieu, my dear Morand, I am gone." These were his last words.

From this death, so simple and serene, 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, have been constructed all the shameless lies about The death of this great and wonderful man, compared with whom all of his calumniators, dead and living, were and are but dust and vermin.

Voltaire was the intellectual autocrat of his time. From his throne at the foot of the Alps he pointed the finger of scorn at every hypocrite in Europe. He was the pioneer of his century. He was the a.s.sa.s.sin of superst.i.tion. He left the quiver of ridicule without an arrow. Through the shadows of faith and fable, through the darkness of myth and miracle, through the midnight of Christianity, through the blackness of bigotry, past cathedral and dungeon, past rack and stake, past altar and throne, he carried, with chivalric hands, the sacred torch of reason.

DIDEROT.

DOUBT IS THE FIRST STEP TOWARD TRUTH.

DIDEROT was born in 1713. His parents were in what may be called the humbler walks of life. Like Voltaire he was educated by the Jesuits. He had in him something of the vagabond, and was for several years almost a beggar in Paris. He was endeavoring to live by his pen. In that day and generation, a man without a patron, endeavoring to live by literature, was necessarily almost a beggar. He nearly starved--frequently going for days without food. Afterward, when he had something himself, he was as generous as the air. No man ever was more willing to give, and no man less willing to receive, than Diderot.