The Works of Robert G. Ingersoll Volume IV Part 29

When they become men and women they tell father's story of having seen the Devil to their children, and so the children and grandchildren not only believe, but think they know, that their father--their grandfather--actually saw a devil.

An old woman sitting by the fire at night--a storm raging without--hears the mournful sough of the wind. To her it becomes a voice. Her imagination is touched, and the voice seems to utter words. Out of these words she constructs a message or a warning from the unseen world. If the words are good, she has heard an angel; if they are threatening and malicious, she has heard a devil. She tells this to her children and they believe. They say that mother's religion is good enough for them.

A girl suffering from hysteria falls into a trance--has visions of the infernal world. The priest sprinkles holy water on her pallid face, saying: "She hath a devil." A man utters a terrible cry; falls to the ground; foam and blood issue from his mouth; his limbs are convulsed.

The spectators say: "This is the Devil's work."

Through all the ages people have mistaken dreams and visions of fear for realities. To them the insane were inspired; epileptics were possessed by devils; apoplexy was the work of an unclean spirit. For many centuries people believed that they had actually seen the malicious phantoms of the night, and so thorough was this belief--so vivid--that they made pictures of them. They knew how they looked. They drew and chiseled their hoofs, their horns--all their malicious deformities.

Now, I admit that all these monsters were naturally produced. The people believed that h.e.l.l was their native land; that the Devil was a king, and that lie and his imps waged war against the children of men. Curiously enough some of these devils were made out of degraded G.o.ds, and, naturally enough, many devils were made out of the G.o.ds of other nations. So that frequently the G.o.ds of one people were the devils of another.

In nature there are opposing forces. Some of the forces work for what man calls good; some for what he calls evil. Back of these forces our ancestors put will, intelligence and design. They could not believe that the good and evil came from the same being. So back of the good they put G.o.d; back of the evil, the Devil.

II. THE ATLAS OF CHRISTIANITY IS THE DEVIL.

The religion known as "Christianity" was invented by G.o.d himself to repair in part the wreck and ruin that had resulted from the Devil's work.

Take the Devil from the scheme of salvation--from the atonement--from the dogma of eternal pain--and the foundation is gone.

The Devil is the keystone of the arch.

He inflicted the wounds that Christ came to heal. He corrupted the human race.

The question now is: Does the Old Testament teach the existence of the Devil?

If the Old Testament teaches anything, it does teach the existence of the Devil, of Satan, of the Serpent, of the enemy of G.o.d and man, the deceiver of men and women.

Those who believe the Scriptures are compelled to say that this Devil was created by G.o.d, and that G.o.d knew when he created him just what he would do--the exact measure of his success; knew that he would be a successful rival; knew that he would deceive and corrupt the children of men; knew that, by reason of this Devil, countless millions of human beings would suffer eternal torment in the prison of pain. And this G.o.d also knew when he created the Devil, that he, G.o.d, would be compelled to leave his throne, to be bom a babe in Palestine, and to suffer a cruel death. All this he knew when he created the Devil. Why did he create him?

It is no answer to say that this Devil was once an angel of light and fell from his high estate because he was free. G.o.d knew what he would do with his freedom when he made him and gave him liberty of action, and as a matter of fact must have made him with the intention that he should rebel; that he should fall; that he should become a devil; that he should tempt and corrupt the father and mother of the human race; that he should make h.e.l.l a necessity, and that, in consequence of his creation, countless millions of the children of men would suffer eternal pain. Why did he create him?

Admit that G.o.d is infinitely wise. Has he ingenuity enough to frame an excuse for the creation of the Devil?

Does the Old Testament teach the existence of a real, living Devil?

The first account of this being is found in Genesis, and in that account he is called the "Serpent." He is declared to have been more subtle than any beast of the field. According to the account, this Serpent had a conversation with Eve, the first woman. We are not told in what language they conversed, or how they understood each other, as this was the first time they had met. Where did Eve get her language? Where did the Serpent get his? Of course, such questions are impudent, but at the same time they are natural.

The result of this conversation was that Eve ate the forbidden fruit and induced Adam to do the same. This is what is called the "Fall," and for this they were expelled from the Garden of Eden.

On account of this, G.o.d cursed the earth with weeds and thorns and brambles, cursed man with toil, made woman a slave, and cursed maternity with pain and sorrow.

How men--good men--can wors.h.i.+p this G.o.d; how women--good women--can love this Jehovah, is beyond my imagination.

In addition to the other curses the Serpent was cursed--condemned to crawl on his belly and to eat dust. We do not know by what means, before that time, he moved from place to place--whether he walked or flew; neither do we know on what food he lived; all we know is that after that time he crawled and lived on dust. Jehovah told him that this he should do all the days of his life. It would seem from this that the Serpent was not at that time immortal--that there was somewhere in the future a milepost at which the life of this Serpent stopped. Whether he is living yet or not, I am not certain.

It will not do to say that this is allegory, or a poem, because this proves too much. If the Serpent did not in fact exist, how do we know that Adam and Eve existed? Is all that is said about G.o.d allegory, and poetic, or mythical? Is the whole account, after all, an ignorant dream?

Neither will it do to say that the Devil--the Serpent--was a personification of evil. Do personifications of evil talk? Can a personification of evil crawl on its belly? Can a personification of evil eat dust? If we say that the Devil was a personification of evil, are we not at the same time compelled to say that Jehovah was a personification of good; that the Garden of Eden was the personification of a place, and that the whole story is a personification of something that did not happen? Maybe that Adam and Eve were not driven out of the Garden; they may have suffered only the personification of exile. And maybe the cherubim placed at the gate of Eden, with flaming swords, were only personifications of policemen.

There is no escape. If the Old Testament is true, the Devil does exist, and it is impossible to explain him away without at the same time explaining G.o.d away.

So there are many references to devils, and spirits of divination and of evil which I have not the time to call attention to; but, in the Book of Job, Satan, the Devil has a conversation with G.o.d. It is this Devil that brings the sorrows and losses on the upright man. It is this Devil that raises the storm that wrecks the homes of Job's children. It is this Devil that kills the children of Job. Take this Devil from that book, and all meaning, plot and purpose fade away.

Is it possible to say that the Devil in Job was only a personification of evil?

In Chronicles we are told that Satan provoked David to number Israel.

For this act of David, caused by the Devil, G.o.d did not smite the Devil, did not punish David, but he killed 70,000 poor innocent Jews who had done nothing but stand up and be counted.

Was this Devil who tempted David a personification of evil, or was Jehovah a personification of the devilish?

In Zachariah we are told that Joshua stood before the angel of the Lord, and that Satan stood at his right hand to resist him, and that the Lord rebuked Satan.

If words convey any meaning, the Old Testament teaches the existence of the Devil.

All the pa.s.sages about witches and those having familiar spirits were born of a belief in the Devil.

When a man who loved Jehovah wanted revenge on his enemy he fell on his holy knees, and from a heart full of religion he cried: "Let Satan stand at his right hand."

III. TAKE THE DEVIL FROM THE DRAMA OF CHRISTIANITY AND THE PLOT IS GONE.

The next question is: Does the New Testament teach the existence of the Devil?

As a matter of fact, the New Testament is far more explicit than the Old. The Jews, believing that Jehovah was G.o.d, had very little business for a devil. Jehovah was wicked enough and malicious enough to take the Devil's place.

The first reference in the New Testament to the Devil is in the fourth chapter of Matthew. We are told that Jesus was led by the Spirit into the wilderness to be tempted of the Devil.

It seems that he was not led by the Devil into the wilderness, but by the Spirit; that the Spirit and the Devil were acting together in a kind of pious conspiracy.

In the wilderness Jesus fasted forty days, and then the Devil asked him to turn stones into bread. The Devil also took him to Jerusalem and set him on a pinnacle of the temple, and tried to induce him to leap to the earth. The Devil also took him to the top of a mountain and showed him all the kingdoms of the world and offered them all to him in exchange for his wors.h.i.+p. Jesus refused. The Devil went away and angels came and ministered to Christ.

Now, the question is: Did the author of this account believe in the existence of the Devil, or did he regard this Devil as a personification of evil, and did he intend that his account should be understood as an allegory, or as a poem, or as a myth.

Was Jesus tempted? If he was tempted, who tempted him? Did anybody offer him the kingdoms of the world?

Did the writer of the account try to convey to the reader the thought that Christ was tempted by the Devil?

If Christ was not tempted by the Devil, then the temptation was bom in his own heart. If that be true, can it be said that he was divine? If these adders, these vipers, were coiled in his bosom, was he the son of G.o.d? Was he pure?

In the same chapter we are told that Christ healed "those which were possessed of devils, and those which were lunatic, and those that had the palsy." From this it is evident that a distinction was made between those possessed with devils and those whose minds were affected and those who were afflicted with diseases.

In the eighth chapter we are told that people brought unto Christ many that were possessed with devils, and that he cast out the spirits with his word. Now, can we say that these people were possessed with personifications of evil, and that these personifications of evil were cast out? Are these personifications ent.i.ties? Have they form and shape?

Do they occupy s.p.a.ce?

Then comes the story of the two men possessed with devils who came from the tombs, and were exceeding fierce. It is said that when they saw Jesus they cried out: "What have we to do with thee, Jesus, thou Son of G.o.d? Art thou come hither to torment us before the time?"

If these were simply personifications of evil, how did they know that Jesus was the Son of G.o.d, and how can a personification of evil be tormented?

We are told that at the same time, a good way off, many swine were feeding, and that the devils besought Christ, saying: "If thou cast us out, suffer us to go away into the herd of swine." And he said unto them: "Go."