The Works of Robert G. Ingersoll Volume XI Part 20

The nude in art has rendered holy the beauty of woman. Every Greek statue pleads for mothers and sisters. From these marbles come strains of music. They have filled the heart of man with tenderness and wors.h.i.+p.

They have kindled reverence, admiration and love. The Venus de Milo, that even mutilation cannot mar, tends only to the elevation of our race. It is a miracle of majesty and beauty, the supreme idea of the supreme woman. It is a melody in marble. All the lines meet in a kind of voluptuous and glad content. The pose is rest itself. The eyes are filled with thoughts of love. The breast seems dreaming of a child.

The prudent is not the poetic; it is the mathematical. Genius is the spirit of abandon; it is joyous, irresponsible. It moves in the swell and curve of billows; it is careless of conduct and consequence. For a moment, the chain of cause and effect seems broken; the soul is free. It gives an account not even to itself. Limitations are forgotten; nature seems obedient to the will; the ideal alone exists; the universe is a symphony.

Every brain is a gallery of art, and every soul is, to a greater or less degree, an artist. The pictures and statues that now enrich and adorn the walls and niches of the world, as well as those that illuminate the pages of its literature, were taken originally from the private galleries of the brain.

The soul--that is to say the artist--compares the pictures in its own brain with the pictures that have been taken from the galleries of others and made visible. This soul, this artist, selects that which is nearest perfection in each, takes such parts as it deems perfect, puts them together, forms new pictures, new statues, and in this way creates the ideal.

To express desires, longings, ecstasies, prophecies and pa.s.sions in form and color; to put love, hope, heroism and triumph in marble; to paint dreams and memories with words; to portray the purity of dawn, the intensity and glory of noon, the tenderness of twilight, the splendor and mystery of night, with sounds; to give the invisible to sight and touch, and to enrich the common things of earth with gems and jewels of the mind--this is Art.--North American Review, March, 1888.

THE DIVIDED HOUSEHOLD OF FAITH.

"Let determined things to destiny hold unbewailed their way." THERE is a continual effort in the mind of man to find the harmony that he knows must exist between all known facts. It is hard for the scientist to implicitly believe anything that he suspects to be inconsistent with a known fact. He feels that every fact is a key to many mysteries--that every fact is a detective, not only, but a perpetual witness. He knows that a fact has a countless number of sides, and that all these sides will match all other facts, and he also suspects that to understand one fact perfectly--like the fact of the attraction of gravitation--would involve a knowledge of the universe.

It requires not only candor, but courage, to accept a fact. When a new fact is found it is generally denied, resisted, and calumniated by the conservatives until denial becomes absurd, and then they accept it with the statement that they always supposed it was true.

The old is the ignorant enemy of the new. The old has pedigree and respectability; it is filled with the spirit of caste; it is a.s.sociated with great events, and with great names; it is intrenched; it has an income--it represents property. Besides, it has parasites, and the parasites always defend themselves.

Long ago frightened wretches who had by tyranny or piracy ama.s.sed great fortunes, were induced in the moment of death to compromise with G.o.d and to let their money fall from their stiffening hands into the greedy palms of priests. In this way many theological seminaries were endowed, and in this way prejudices, mistakes, absurdities, known as religious truths, have been perpetuated. In this way the dead hypocrites have propagated and supported their kind.

Most religions--no matter how honestly they originated--have been established by brute force. Kings and n.o.bles have used them as a means to enslave, to degrade and rob. The priest, consciously and unconsciously, has been the betrayer of his followers.

Near Chicago there is an ox that betrays his fellows. Cattle--twenty or thirty at a time--are driven to the place of slaughter. This ox leads the way--the others follow. When the place is reached, this Bishop Dupanloup turns and goes back for other victims.

This is the worst side: There is a better.

Honest men, believing that they have found the whole truth--the real and only faith--filled with enthusiasm, give all for the purpose of propagating the "divine creed." They found colleges and universities, and in perfect, pious, ignorant sincerity, provide that the creed, and nothing but the creed, must be taught, and that if any professor teaches anything contrary to that, he must be instantly dismissed--that is to say, the children must be beaten with the bones of the dead.

These good religious souls erect guide-boards with a provision to the effect that the guide-boards must remain, whether the roads are changed or not, and with the further provision that the professors who keep and repair the guide-boards must always insist that the roads have not been changed.

There is still another side.

Professors do not wish to lose their salaries. They love their families and have some regard for themselves. There is a compromise between their bread and their brain. On pay-day they believe--at other times they have their doubts. They settle with their own consciences by giving old words new meanings. They take refuge in allegory, hide behind parables, and barricade themselves with oriental imagery. They give to the most frightful pa.s.sages a spiritual meaning--and while they teach the old creed to their followers, they speak a new philosophy to their equals.

There is still another side.

A vast number of clergymen and laymen are perfectly satisfied. They have no doubts. They believe as their fathers and mothers did. The "scheme of salvation" suits them because they are satisfied that they are embraced within its terms. They give themselves no trouble. They believe because they do not understand. They have no doubts because they do not think.

They regard doubt as a thorn in the pillow of orthodox slumber. Their souls are asleep, and they hate only those who disturb their dreams.

These people keep their creeds for future use. They intend to have them ready at the moment of dissolution. They sustain about the same relation to daily life that the small-boats carried by steamers do to ordinary navigation--they are for the moment of s.h.i.+pwreck. Creeds, like life-preservers, are to be used in disaster.

We must also remember that everything in nature--bad as well as good--has the instinct of self-preservation. All lies go armed, and all mistakes carry concealed weapons. Driven to the last corner, even non-resistance appeals to the dagger.

Vast interests--political, social, artistic, and individual--are interwoven with all creeds. Thousands of millions of dollars have been invested; many millions of people obtain their bread by the propagation and support of certain religious doctrines, and many millions have been educated for that purpose and for that alone. Nothing is more natural than that they should defend themselves--that they should cling to a creed that gives them roof and raiment.

Only a few years ago Christianity was a complete system. It included and accounted for all phenomena; it was a philosophy satisfactory to the ignorant world; it had an astronomy and geology of its own; it answered all questions with the same readiness and the same inaccuracy; it had within its sacred volumes the history of the past, and the prophecies of all the future; it pretended to know all that was, is, or ever will be necessary for the well-being of the human race, here and hereafter.

When a religion has been founded, the founder admitted the truth of everything that was generally believed that did not interfere with his system. Imposture always has a definite end in view, and for the sake of the accomplishment of that end, it will admit the truth of anything and everything that does not endanger its success.

The writers of all sacred books--the inspired prophets--had no reason for disagreeing with the common people about the origin of things, the creation of the world, the rising and setting of the sun, and the uses of the stars, and consequently the sacred books of all ages have indorsed the belief general at the time. You will find in our sacred books the astronomy, the geology, the philosophy and the morality of the ancient barbarians. The religionist takes these general ideas as his foundation, and upon them builds the supernatural structure. For many centuries the astronomy, geology, philosophy and morality of our Bible were accepted. They were not questioned, for the reason that the world was too ignorant to question.

A few centuries ago the art of printing was invented. A new world was discovered. There was a complete revolution in commerce. The arts were born again. The world was filled with adventure; millions became self-reliant; old ideas were abandoned--old theories were put aside--and suddenly, the old leaders of thought were found to be ignorant, shallow and dishonest. The literature of the cla.s.sic world was discovered and translated into modern languages. The world was circ.u.mnavigated; Copernicus discovered the true relation sustained by our earth to the solar system, and about the beginning of the seventeenth century many other wonderful discoveries were made. In 1609, a Hollander found that two lenses placed in a certain relation to each other magnified objects seen through them. This discovery was the foundation of astronomy. In a little while it came to the knowledge of Galileo; the result was a telescope, with which man has read the volume of the skies.

On the 8th day of May, 1618, Kepler discovered the greatest of his three laws. These were the first great blows struck for the enfranchis.e.m.e.nt of the human mind. A few began to suspect that the ancient Hebrews were not astronomers. From that moment the church became the enemy of science.

In every possible way the inspired ignorance was defended--the lash, the sword, the chain, the f.a.got and the dungeon were the arguments used by the infuriated church.

To such an extent was the church prejudiced against the new philosophy, against the new facts, that priests refused to look through the telescope of Galileo.

At last it became evident to the intelligent world that the inspired writings, literally translated, did not contain the truth--the Bible was in danger of being driven from the heavens.

The church also had its geology. The time when the earth was created had been definitely fixed and was certainly known. This fact had not only been stated by inspired writers, but their statement had been indorsed by priests, by bishops, cardinals, popes and ec.u.menical councils; that was settled.

But a few men had learned the art of seeing. There were some eyes not always closed in prayer. They looked at the things about them; they observed channels that had been worn in solid rock by streams; they saw the vast territories that had been deposited by rivers; their attention was called to the slow inroads upon continents by seas--to the deposits by volcanoes--to the sedimentary rocks--to the vast reefs that had been built by the coral, and to the countless evidences of age, of the lapse of time--and finally it was demonstrated that this earth had been pursuing its course about the sun for millions and millions of ages.

The church disputed every step, denied every fact, resorted to every device that cunning could suggest or ingenuity execute, but the conflict could not be maintained. The Bible, so far as geology was concerned, was in danger of being driven from the earth.

Beaten in the open field, the church began to equivocate, to evade, and to give new meanings to inspired words. Finally, falsehood having failed to harmonize the guesses of barbarians with the discoveries of genius, the leading churchmen suggested that the Bible was not written to teach astronomy, was not written to teach geology, and that it was not a scientific book, but that it was written in the language of the people, and that as to unimportant things it contained the general beliefs of its time.

The ground was then taken that, while it was not inspired in its science, it was inspired in its morality, in its prophecy, in its account of the miraculous, in the scheme of salvation, and in all that it had to say on the subject of religion.

The moment it was suggested that the Bible was not inspired in everything within its lids, the seeds of suspicion were sown. The priest became less arrogant. The church was forced to explain. The pulpit had one language for the faithful and another for the philosophical, i. e., it became dishonest with both.

The next question that arose was as to the origin of man.

The Bible was being driven from the skies. The testimony of the stars was against the sacred volume. The church had also been forced to admit that the world was not created at the time mentioned in the Bible--so that the very stones of the earth rose and united with the stars in giving testimony against the sacred volume.

As to the creation of the world, the church resorted to the artifice of saying that "days" in reality meant long periods of time; so that no matter how old the earth was, the time could be spanned by six periods--in other words, that the years could not be too numerous to be divided by six.

But when it came to the creation of man, this evasion, or artifice, was impossible. The Bible gives the date of the creation of man, because it gives the age at which the first man died, and then it gives the generations from Adam to the flood, and from the flood to the birth of Christ, and in many instances the actual age of the princ.i.p.al ancestor is given. So that, according to this account--according to the inspired figures--man has existed upon the earth only about six thousand years.

There is no room left for any people beyond Adam.

If the Bible is true, certainly Adam was the first man; consequently, we know, if the sacred volume be true, just how long man has lived and labored and suffered on this earth.

The church cannot and dare not give up the account of the creation of Adam from the dust of the earth, and of Eve from the rib of the man. The church cannot give up the story of the Garden of Eden--the serpent--the fall and the expulsion; these must be defended because they are vital.

Without these absurdities, the system known as Christianity cannot exist. Without the fall, the atonement is a _non sequitur._ Facts bearing upon these questions were discovered and discussed by the greatest and most thoughtful of men. Lamarck, Humboldt, Haeckel, and above all, Darwin, not only a.s.serted, but demonstrated, that man is not a special creation. If anything can be established by observation, by reason, then the fact has been established that man is related to all life below him--that he has been slowly produced through countless years--that the story of Eden is a childish myth--that the fall of man is an infinite absurdity.

If anything can be established by a.n.a.logy and reason, man has existed upon the earth for many millions of ages. We know now, if we know anything, that people not only existed before Adam, but that they existed in a highly civilized state; that thousands of years before the Garden of Eden was planted men communicated to each other their ideas by language, and that artists clothed the marble with thoughts and pa.s.sions.

This is a demonstration that the origin of man given in the Old Testament is untrue--that the account was written by the ignorance, the prejudice and the egotism of the olden time.

So, if anything outside of the senses can be known, we do know that civilization is a growth--that man did not commence a perfect being, and then degenerate, but that from small beginnings he has slowly risen, to the intellectual height he now occupies.

The church, however, has not been willing to accept these truths, because they contradict the sacred word. Some of the most ingenious of the clergy have been endeavoring for years to show that there is no conflict--that the account in Genesis is in perfect harmony with the theories of Charles Darwin, and these clergymen in some way manage to retain their creed and to accept a philosophy that utterly destroys it.

But in a few years the Christian world will be forced to admit that the Bible is not inspired in its astronomy, in its geology, or in its anthropology--that is to say, that the inspired writers knew nothing of the sciences, knew nothing of the origin of the earth, nothing of the origin of man--in other words, nothing of any particular value to the human race.