Lectures of Col. R. G. Ingersoll - Latest Part 2

Happiness must not be expected this side of the clouds, and can only be attained by self-denial and faith; not self-denial for the good of others, but for the salvation of your own sweet self.

Paine denied the authority of Bibles and creeds; this was his crime, and for this the world shut the door in his face and emptied its slops upon him from the windows.

I challenge the world to show that Thomas Paine ever wrote one line, one word in favor of tyranny--in favor of immorality; one line, one word against what he believed to be for the highest and best interest of mankind; one line, one word against justice, charity, or liberty, and yet he has been pursued as though he had been a fiend from h.e.l.l.

His memory had been execrated as though he had murdered some Uriah for his wife; driven some Hagar into the desert to starve with his child upon her bosom; defiled his own daughters; ripped open with the sword the sweet bodies of loving and innocent women; advised one brother to a.s.sa.s.sinate another; kept a harem with seven hundred wives and three hundred concubines, or had persecuted Christians even unto strange cities.

The church has pursued Paine to deter others. The church used painting, music, and architecture simply to degrade mankind. But there are men that nothing can awe. There have been at all times brave spirits that dared even the G.o.ds. Some proud head has always been above the waves. Old Diogenes, with his mantle upon him, stiff and trembling with age, caught a small animal bred upon people, went into the Pantheon, the temple of the G.o.ds, and took the animal upon his thumb nail, and, pressing it with the other, "he sacrificed Diogenes to all the G.o.ds." Just as good as anything! In every age some Diogenes has sacrificed to all the G.o.ds. True genius never cowers, and there is always some Samson feeling for the pillars of authority.

Cathedrals and domes, and chimes and chants, temples frescoed and grained and carved, and gilded with gold, altars and tapers, and paintings of virgin and babe, censer and chalice, chasuble, paten and alb, organs, and anthems and incense rising to the winged and blest, maniple, anice and stole, crosses and crosiers, tiaras, and crowns, mitres and missals and ma.s.ses, rosaries, relics and robes, martyrs and saints, and windows stained as with the blood of Christ, never, never for one moment awed the brave, proud spirit of the infidel. He knew that all the pomp and glitter had been purchased with liberty, that priceless jewel of the soul. In looking at the cathedral he remembered the dungeon. The music of the organ was not loud enough to drown the clank of fetters. He could not forget that the taper had lighted the f.a.got. He knew that the cross adorned the hilt of the sword, and so where others wors.h.i.+ped, he wept and scorned. He knew that across the open Bible lay the sword of war, and so where others wors.h.i.+ped he looked with scorn and wept. And so it has been through all the ages gone.

The doubter, the investigator, the infidel, have been the saviors of liberty. The truth is beginning to be realized, and the truly intellectual are honoring the brave thinker of the past. But the church is as unforgiving as ever, and still wonders why any infidel should be wicked enough to attempt to destroy her power. I will tell the church why I hate it.

You have imprisoned the human mind; you have been the enemy of liberty; you have burned us at the stake, roasted us before slow fires, torn our flesh with irons; you have covered us with chains, treated us as outcasts; you have filled the world With fear; you have taken our wives and children from our arms; you have confiscated our property; you have denied us the right to testify in courts of justice; you have branded us with infamy; you have torn out our tongues; you have refused us burial. In the name of your religion you have robbed us of every right; and after having inflicted upon us every evil that can be inflicted in this world, you have fallen upon your knees, and with clasped hands implored your G.o.d to finish the holy work in h.e.l.l.

Can you wonder that we hate your doctrines; that we despise your creeds; that we feel proud to know that we are beyond your power; that we are free in spite of you; that we can express our honest thought, and that the whole world is gradually rising into the blessed light?

Can you wonder that we point with pride to the fact that infidelity has ever been found battling for the rights of man, for the liberty of conscience, and for the happiness of all? Can you wonder that we are proud to know that we have always been disciples of reason and soldiers of freedom; that we have denounced tyranny and superst.i.tion, and have kept our hands unstained with human blood?

I deny that religion is the end or object of this life. When it is so considered it becomes destructive of happiness. The real end of life is, happiness. It becomes a hydra-headed monster, reaching in terrible coils from the heavens, and thrusting its thousand fangs into the bleeding, quivering hearts of men. It devours their substance, builds palaces for G.o.d (who dwells not in temples made with hands), and allows His children to die in huts and hovels. It fills the earth with mourning, heaven with hatred, the present with fear, and all the future with fear and despair. Virtue is a subordination of the pa.s.sion of the intellect. It is to act in accordance with your highest convictions.

It does not consist in believing, but in doing. This is the sublime truth that the infidels in all ages have uttered. They have handed the torch from one to the other through all the years that have fled. Upon the altar of reason they have kept the sacred fire, and through the long midnight of faith they fed the divine flame. Infidelity is liberty; all superst.i.tion is slavery. In every creed man is the slave of G.o.d, woman is the slave of man, and the sweet children are the slaves of all. We do not want creeds; we want some knowledge. We want happiness. And yet we are told by the church that we have accomplished nothing; that we are simply destroyers; that we tear down without building again.

Is it nothing to free the mind? Is it nothing to civilize mankind? Is it nothing to fill the world with light, with discovery, with science?

Is it nothing to dignify man and exalt the intellect. Is it nothing to grope your way into the dreary prisons, the damp and dropping dungeons, the dark and silent cells of superst.i.tion, where the souls of men are chained to floors of stone; to greet them like a ray of light, like the song of a bird, the murmur of a stream, to see the dull eyes open and grow slowly bright; to feel yourself grasped by the shrunken and unused hands, and hear yourself thanked by a strange and hollow voice? Is it nothing to conduct these souls gradually into the blessed light of day--to let them see again the happy fields, the sweet, green earth, and hear the everlasting music of the waves? Is it nothing to make men wipe the dust from their swollen knees, the tears from their blanched and furrowed cheeks? Is it a small thing to reave the heavens of an insatiate monster and write upon the eternal dome, glittering with stars, the grand word liberty? Is it a small thing to quench the thirst of h.e.l.l with the holy tears of piety, break all the chains, put out the fires of civil war, stay the sword of the fanatic, and tear the b.l.o.o.d.y hands of the church from the white throat of progress? Is it a small thing to make men truly free, to destroy the dogmas of ignorance, prejudice, and power, the poisoned fables of superst.i.tion, and drive from the beautiful face of the earth the fiend of fear?

It does seem as though the most zealous Christians must at times entertain some doubt as to the divine origin of his religion. For eighteen hundred years the doctrine has been preached. For more than a thousand years the church had, to a great extent, the control of the civilized world, and what has been the result? Are the Christian nations patterns of charity and forbearance? On the contrary, their princ.i.p.al business is to destroy each other. More than five millions of Christians are trained and educated and drilled to murder their fellow-Christians. Every nation is groaning under a vast debt incurred in carrying on war against other Christians, or defending itself from Christian a.s.sault. The world is covered with forts to protect Christians from Christians, and every sea is covered with iron monsters ready to blow Christian brains into eternal froth. Millions upon millions are annually expended in the effort to construct still more deadly and terrible engines of death. Industry is crippled, honest toil is robbed, and even beggary is taxed to defray the expenses of Christian murder. There must be some other way to reform this world.

We have tried creed and dogma, and fable, and they have failed--and they have failed in all the nations dead.

Nothing but education--scientific education--can benefit mankind. We must find out the laws of nature and conform to them. We need free bodies and free minds, free labor and free thought, chainless hands and fetterless brains. Free labor will give us wealth. Free thought will give us truth. We need men with moral courage to speak and write their real thoughts, and to stand by their convictions, even to the very death. We need have no fear of being too radical. The future will verify all grand and brave predictions. Paine was splendidly in advance of his time, but he was orthodox compared to the infidels of today.

Science, the great iconoclast, has been very busy since 1809, and by the highway of progress are the broken images of the past. On every hand the people advance. The vicar of G.o.d has been pushed from the throne of the Caesars, and upon the roofs of the Eternal city falls once more the shadow of the eagle. All has been accomplished by the heroic few. The men of science have explored heaven and earth, and with infinite patience have furnished the facts. The brave thinkers have aided them. The gloomy caverns of superst.i.tion have been transformed into temples of thought, and the demons of the past are the angels of today.

Science took a handful of sand, constructed a telescope, and with it explored the starry depths of heaven. Science wrested from the G.o.ds their thunderbolts; and now, the electric spark freighted with thought and love, flashes under all the waves of the sea. Science took a tear from the cheek of unpaid labor, converted it into steam, and created a giant that turns with tireless arm the countless wheels of toil.

Thomas Paine was one of the intellectual heroes, one of the men to whom we are indebted. His name is a.s.sociated forever with the great republic. He lived a long, laborious, and useful life. The world is better for his having lived. For the sake of truth he accepted hatred and reproach for his portion. He ate the bitter bread of neglect and sorrow. His friends were untrue to him because he was true to himself and true to them. He lost the respect of what is called society, but kept his own. His life is what the world calls failure, and what history calls success.

If to love your fellow-men more than self is goodness, Thomas Paine was good. If to be in advance of your time, to be a pioneer in the direction of right, is greatness, Thomas Paine was great. If to avow your principles and discharge your duty in the presence of death is heroic, Thomas Paine was a hero.

At the age of 73, death touched his tired heart. He died in the land his genius defended, under the flag he gave to the skies. Slander can not touch him now; hatred can not reach him more. He sleeps in the sanctuary of the tomb, beneath the quiet of the stars. A few more years, a few more brave men, a few more rays of light, and mankind will venerate the memory of him who said:

"Any system of religion that shocks the mind of a child can not be a true system. The world is my country, and to do good my religion."

The next question is: Did Thomas Paine recant? Mr. Paine had prophesied that fanatics would crawl and cringe around him during his last moments. He believed that they would put a lie in the mouth of death. When the shadow of the coming dissolution was upon him, two clergymen, Messrs. Milledollar and Cunningham, called to annoy the dying man. Mr. Cunningham had the politeness to say: "You have now a full view of death; you can not live long; whoever does not believe in the Lord Jesus Christ, will a.s.suredly be d.a.m.ned." Mr. Paine replied: "Let me have none of your popish stuff. Get away with you. Good morning." On another occasion a Methodist minister obtruded himself.

Mr. Willet Hicks was present. The minister declared to Mr. Paine that "unless he repented of his unbelief he would be d.a.m.ned." Paine, although at the door of death, rose in his bed and indignantly requested the clergyman to leave the room. On another occasion, two brothers by the name of Pigott sought to convert him. He was displeased, and requested their departure. Afterward, Thomas Nixon and Capt. Daniel Pelton visited him for the express purpose of ascertaining whether he had, in any manner, changed his religious opinions. They were a.s.sured, by the dying man that he still held the principles he had expressed in his writings.

Afterward, these gentlemen, hearing that William Cobbet was about to write a life of Paine, sent him the following note: I must tell you now that it is of great importance to find out whether Paine recanted.

If he recanted, then the Bible is true--you can rest a.s.sured that a spring of water gushed out of a dead dry bone. If Paine recanted, there is not the slightest doubt about that donkey making that speech to Mr. Baalam--not the slightest--and if Paine did not recant, then the whole thing is a mistake. I want to show that Thomas Paine died as he has lived, a friend of man and without superst.i.tion, and if you will stay here I will do it.

"New York, April 21, 1818.--Sir: Having been informed that you have a design to write a history of the life and writings of Thomas Paine, if you have been furnished with materials in respect to his religious opinions, or rather of his recantation of his former opinions before his death, all you have heard of his recanting is false. Being aware that such reports would be raised after his death by fanatics who infested his house at the time it was expected he would die, we, the subscribers, intimate acquaintances of Thomas Paine since the year 1776, went to his house. He was sitting up in a chair, and apparently in full vigor and use of all his mental faculties. We interrogated him upon his religious opinions, and if he had changed his mind, or repented of anything he had said or wrote on that subject. He answered, "Not at all," and appeared rather offended at our supposition that any change should take place in his mind. We took down in writing the questions put to him and his answers thereto, before a number of persons then in his room, among whom were his doctor, Mrs. Bonneville, etc. This paper is mislaid and can not be found at present, but the above is the substance, which can be attested by many living witnesses.--Thomas Nixon, Daniel Pelton"

Mr. Jarvis, the artist, saw Mr. Paine one or two days before his death.

To Mr. Jarvis he expressed his belief in his written opinions upon the subject of religion. B.F. Haskin, an attorney of the City of New York, also visited him, and inquired as to his religious opinions. Paine was then upon the threshold of death, but he did not tremble, he was not a coward. He expressed his firm and unshaken belief in the religious ideas he had given to the world.

Dr. Manly was with him when he spoke his last words. Dr. Manly asked the dying man, and Dr. Manly was a Christian, if he did not wish to believe that Jesus was the Son of G.o.d, and the dying philosopher answered: "I have no wish to believe on that subject." Amasa Woodsworth sat up with Thomas Paine the night before his death. In 1839 Gilbert Vale, hearing that Woodsworth was living in or near Boston, visited him for the purpose of getting his statement, and the statement was published in The Beacon of June 5, 1830, and here it is:

"We have just returned from Boston. One object of our visit to that city was to see Mr. Amasa Woodsworth, an engineer, now retired in a handsome cottage and garden at East Cambridge, Boston. This gentleman owned the house occupied by Paine at his death, while he lived next door. As an act of kindness, Mr. Woodsworth visited Mr. Paine every day for six weeks before his death. He frequently sat up with him and did so on the last two nights of his life. He was always there with Dr. Manly, the physician, and a.s.sisted in removing Mr. Paine while his bed was prepared. He was present when Dr. Manly asked Mr. Paine if he wished to believe that Jesus Christ was the Son of G.o.d. He said that lying on his back he used some action and with much emphasis replied: 'I have no wish to believe on that subject.' He lived some time after this, but was not known to speak, for he died tranquilly. He accounts for the insinuating style of Dr. Manly's letter by stating that that gentleman, just after its publication, joined a church. He informs us that he has openly proved the doctor for the falsity contained in the spirit of that letter, boldly declaring before Dr. Manly, who is still living, that nothing which he saw justified the insinuations. Mr.

Woodsworth a.s.sures us that he neither heard nor saw anything to justify the belief of any mental change in the opinions of Mr. Paine previous to his death; but that being very ill and in pain, chiefly arising from the skin being removed in some parts by long lying, he was generally too uneasy to enjoy conversation on abstract subjects. This, then, is the best evidence that can be procured on this subject, and we publish it while the contravening parties are yet alive, and with the authority of Mr. Woodsworth.--Gilbert Vale"

A few weeks ago I received the following letter, which confirms the statement of Mr. Vale:

"Near Stockton, Cal., Greenwood Cottage, July 9. 1877.--Col. Ingersoll: In 1812 I talked with a gentleman in Boston. I have forgotten his name; but he was then an engineer of the Charleston navy yard. I am thus particular so that you can find his name on the books. He told me that he nursed Thomas Paine in his last illness and closed his eyes when dead. I asked him if he recanted and called upon G.o.d to save him.

He replied: No; he died as he had taught. He had a sore upon his side, and when we turned him it was very painful, and he would cry out, 'O G.o.d!' or something like that. 'But,' said the narrator, 'that was nothing, for he believed in a G.o.d.' I told him that I had often heard it a.s.serted from the pulpit that Mr. Paine had recanted in his last moment. The gentleman said that it was not true, and he appeared to be an intelligent, truthful man. With respect, I remain, etc., Philip Graves, M.D."

The next witness is Willet Hicks, a Quaker preacher. He says that during the last illness of Mr. Paine he visited him almost daily, and that Paine died firmly convinced of the truth of the religious opinions that he had given to his fellow-men. It was to this same Willet Hicks that Paine applied for permission to be buried in the cemetery of the Quakers. Permission was refused. This refusal settles the question of recantation. If he had recanted, of course there would have been no objection to his body being buried by the side of the best hypocrites in the earth. If Paine recanted, why should he denied "a little earth for charity?" Had he recanted, it would have been regarded as a vast and splendid triumph for the gospel. It would, with much noise and pomp and ostentation, have been heralded about the world.

Here is another letter:

"Peoria, Ill., Oct. 8, 1877.--Robert G. Ingersoll--Esteemed Friend: My parents were Friends (Quakers). My father died when I was very young.

The elderly and middle-aged Friends visited at my mother's house. We lived in the City of New York. Among the number I distinctly remember Elias Hicks, Willet Hicks, and a Mr. -- Day, who was a bookseller in Pearl St. There were many others whose names I do not now remember.

The subject of the recantation of Thomas Paine of his views about the Bible in his last illness, or any other time, was discussed by them in my presence at different times. I learned from them that some of them had attended upon Thomas Paine in his last sickness, and ministered to his wants up to the time of his death. And upon the question of whether he did recant there was but one expression. They all said that he did not recant in any manner. I often heard them say they wished he had recanted. In fact, according to them, the nearer he approached death the more positive he appeared to be in his convictions. These conversations were from 1820 to 1822. I was at that time from ten to twelve years old, but these conversations impressed themselves upon me because many thoughtless people then blamed the society of Friends for their kindness to that "arch-infidel," Thomas Paine. Truly yours, A.C.

Hankenson"

A few days ago I received the following:

"Albany, N.Y., Sept. 27, 1877.--Dear Sir: It is over twenty years ago that, professionally, I made the acquaintance of John Hogeboom, a justice of the peace of the County Rensselaer, New York. He was then over seventy years of age, and had the reputation of being a man of candor and integrity. He was a great admirer of Paine. He told me he was personally acquainted with him, and used to see him frequently during the last years of his life in the City of New York, where Hogeboom then resided. I asked him if there was any truth in the charge that Paine was in the habit of getting drunk. He said that it was utterly false; that he never heard of such a thing during the lifetime of Mr. Paine, and did not believe anyone else did. I asked him about the recantation of his religious opinions on his deathbed, and the revolting deathbed scenes that the world heard so much about.

He said there was no truth in them; that he had received his information from persons who attended Paine in his last illness, and that he pa.s.sed peacefully, as we may say, in the suns.h.i.+ne of a great soul. Yours truly, W.J. Hilton"

The witnesses by whom I substantiate the fact that Thomas Paine did not recant, and that he died holding the religious opinions he had published are:

1. Thomas Nixon, Capt. Daniel Pelton, B.F. Haskin. These gentlemen visited him during his last illness for the purpose of ascertaining whether he had, in any respect, changed his views upon religion. He told them that he had not.

2. James Cheetham. This man was the most malicious enemy Mr. Paine had, and yet he admits that "Thomas Paine died placidly, and almost without a struggle."--Life of Thomas Paine, by James Cheetham.

3. The ministers, Milledollar and Cunningham. These gentleman told Mr. Paine that if he died without believing in the Lord Jesus Christ, he would be d.a.m.ned, and Paine replied: "Let me have none of your popish stuff. Good morning."--Sherwin's Life of Paine, page 220.

4. Mrs. Hedden. She told these same preachers, when they attempted to obtrude themselves upon Mr. Paine again, that the attempt to convert Mr. Paine was useless; "that if G.o.d did not change his mind, no human power could."

5. Andrew A. Dean. This man lived upon Paine's farm, at New Roch.e.l.le, and corresponded with him upon religious subjects.--Paine's Theological Works, page 308.

6. Mr. Jarvis, the artist with whom Paine lived. He gives an account of an old lady coming to Paine, and telling him that G.o.d Almighty had sent her to tell him that unless he repented and believed in the blessed savior he would be d.a.m.ned. Paine replied that G.o.d would not send such a foolish old woman with such an impertinent message.--Clio Rickman's Life of Paine.

7. William Carver, with whom Paine boarded. Mr. Carver said again and again that Paine did not recant. He knew him well, and had every opportunity of knowing.--Life of Paine, by Vale.