I disagreed with these people, and favored the destruction of obscene literature not only, but that it be made a criminal offence to send it through the mails. As a matter of fact I drew up resolutions to that effect that were pa.s.sed. Afterward they were changed, or some others were pa.s.sed, and I resigned from the League on that account.
Nothing can be more absurd than that I was, directly or indirectly, or could have been, interested in the circulation of obscene publications through the mails; and I will pay a premium of $1,000 a word for each and every word I ever said or wrote in favor of sending obscene publications through the mails.
I might use much stronger language. I might follow the example of Dr. Buckley himself. But I think I have said enough to satisfy all unprejudiced people that the charge is absurdly false.
Now, as to the eulogy of whiskey. It gives me a certain pleasure to read that even now, and I believe the readers of the _Telegram_ would like to read it once more; so here it is:
"I send you some of the most wonderful whiskey that ever drove the skeleton from a feast or painted landscapes in the brain of man. It is the mingled souls of wheat and corn. In it you will find the sunshine and the shadow that chased each other over the billowy fields; the breath of June; the carol of the lark; the dews of night; the wealth of summer and autumn"s rich content, all golden with imprisoned light.
Drink it and you will hear the voices of men and maidens singing the "Harvest Home," mingled with the laughter of children. Drink it and you will feel within your blood the star-lit dawns, the dreamy, tawny dusks of many perfect days. For forty years this liquid joy has been within the happy staves of oak, longing to touch the lips of men."
I re-quote this for the reason that Dr. Buckley, who is not very accurate, made some mistakes in his version.
Now, in order to show the depth of degradation to which I have sunk in this direction, I will confess that I also wrote a eulogy of tobacco, and here it is:
"Nearly four centuries ago Columbus, the adventurous, in the blessed island of Cuba, saw happy people with rolled leaves between their lips.
Above their heads were little clouds of smoke. Their faces were serene, and in their eyes was the autumnal heaven of content. These people were kind, innocent, gentle and loving.
"The climate of Cuba is the friendship of the earth and air, and of this climate the sacred leaves were born--the leaves that breed in the mind of him who uses them the cloudless, happy days in which they grew.
"These leaves make friends, and celebrate with gentle rites the vows of peace. They have given consolation to the world. They are the companions of the lonely--the friends of the imprisoned, of the exile, of workers in mines, of fellers of forests, of sailors on the desolate seas. They are the givers of strength and calm to the vexed and wearied minds of those who build with thought and dream the temples of the soul.
"They tell of hope and rest. They smooth the wrinkled brows of pain--drive fears and strange misshapen dreads from out the mind and fill the heart with rest and peace. Within their magic warp and woof some potent gracious spell imprisoned lies, that, when released by fire, doth softly steal within the fortress of the brain and bind in sleep the captured sentinels of care and grief.
"These leaves are the friends of the fireside, and their smoke, like incense, rises from myriads of happy homes. Cuba is the smile of the sea."
There are some people so const.i.tuted that there is no room in the heaven of their minds for the b.u.t.terflies and moths of fancy to spread their wings. Everything is taken in solemn and stupid earnest. Such men would hold Shakespeare responsible for what Falstaff said about "sack," and for Mrs. Quickly"s notions of propriety.
There is an old Greek saying which is applicable here: "In the presence of human stupidity, even the G.o.ds stand helpless."
John Wesley, founder of the Methodist Church, lacked all sense of humor.
He preached a sermon on "The Cause and Cure of Earthquakes." He insisted that they were caused by the wickedness of man, and that the only way to cure them was to believe on the Lord Jesus Christ.
The man who does not carry the torch of Humor is always in danger of falling into the pit of Absurdity.
The Rev. Charles Deems, pastor of the Church of the Strangers, contributes his part to the discussion.
He took a text from John, as follows: "He that committeth sin is of the devil, for the devil sinneth from the beginning. For this purpose the Son of G.o.d was manifested, that he might destroy the works of the devil."
According to the orthodox creed of the Rev. Dr. Deems all have committed sin, and consequently all are of the devil. The Doctor is not a metaphysician. He does not care to play at sleight of hand with words.
He stands on bed-rock, and he a.s.serts that the devil is no Persian myth, but a personality, who works unhindered by the limitations of a physical body, and gets human personalities to aid him in his works.
According to the text, it seems that the devil was a sinner from the beginning. I suppose that must mean from his beginning, or from the beginning of things. According to Dr. Deems" creed, his G.o.d is the Creator of all things, and consequently must have been the Creator of the devil. According to the Scriptures the devil is the father of lies, and Dr. Deems" G.o.d is the father of the devil--that is to say, the grandfather of lies. This strikes me as almost "blasphemous."
The Doctor also tells us "that Jesus believed as much in the personality of the devil as in that of Herod or Pilate or John or Peter."
That I admit. There is not the slightest doubt, if the New Testament be true, that Christ believed in a personal devil--a devil with whom he had conversations; a devil who took him to the pinnacle of the Temple and endeavored to induce him to leap to the earth below.
Of course he believed in a personal devil. Not only so; he believed in thousands of personal devils. He cast seven devils out of Mary Magdalene. He cast a legion of devils out of the man in the tombs, or, rather, made a bargain with these last-mentioned devils that they might go into a drove or herd of swine, if they would leave the man.
I not only admit that Christ believed in devils, but he believed that some devils were deaf and dumb, and so declared.
Dr. Deems is right, and I hope he will defend against all comers the integrity of the New Testament.
The Doctor, however, not satisfied exactly with what he finds in the New Testament, draws a little on his own imagination. He says:
"The devil is an organizing, imperial intellect, vindictive, sharp, shrewd, persevering, the aim of whose works is to overthrow the authority of G.o.d"s law."
How does the Doctor know that the devil has an organizing, imperial intellect? How does he know that he is vindictive and sharp and shrewd and persevering?
If the devil has an "imperial intellect," why does he attempt the impossible?
Robert Burns shocked Scotland by saying of the devil, or, rather, to the devil, that he was sorry for him, and hoped he would take a thought and mend.
Dr. Deems has gone far in advance of Burns. For a clergyman he seems to be exceedingly polite. Speaking of the "Arch Enemy of G.o.d"--of that "organizing, imperial intellect who is seeking to undermine the church"--the Doctor says:
"The devil may be conceded to be sincere."
It has been said:
"An honest G.o.d is the n.o.blest work of man," and it may now be added: A sincere devil is the n.o.blest work of Dr. Deems.
But, with all the devil"s smartness, sharpness, and shrewdness, the Doctor says that he "cannot write a book; that he cannot deliver lectures" (like myself, I suppose), "edit a newspaper" (like the editor of the _Telegram_), "or make after-dinner speeches; but he can get his servants to do these things for him."
There is one thing in the Doctor"s address that I feel like correcting (I quote from the _Telegram"s_ report):
"Dr. Deems showed at length how the Son of G.o.d, the Christ of the Bible--_not the Christ of the lecture platform caricatures_--is operating to overcome all these works."
I take it for granted that he refers to what he supposes I have said about Christ, and, for fear that he may not have read it, I give it here:
"And let me say here, once for all, that for the man Christ I have infinite respect. Let me say, once for all, that the place where man has died for man, is holy ground. And let me say, once for all, that to that great and serene man I gladly pay, the tribute of my admiration and my tears. He was a reformer in his day. He was an infidel in his time. He was regarded as a blasphemer, and his life was destroyed by hypocrites, who have, in all ages, done what they could to trample freedom and manhood out of the human mind. Had I lived at that time I would have been his friend, and should he come again he will not find a better friend than I will be. That is for the man. For the theological creation I have a different feeling."
I have not answered each one who has attacked by name. Neither have I mentioned those who have agreed with me. But I do take this occasion to thank all, irrespective of their creeds, who have manfully advocated the right of free speech, and who have upheld the _Telegram_ in the course it has taken.
I thank all who have said a kind word for me, and I also feel quite grateful to those who have failed to say unkind words. Epithets are not arguments. To abuse is not to convince. Anger is stupid and malice illogical.
And, after all that has appeared by way of reply, I still insist that orthodox Christianity did not come with "tidings of great joy," but with a message of eternal grief.
Robert G. Ingersoll.
New York, February 5, 1892.
SUICIDE OF JUDGE NORMILE.
*A reply to the Western Watchman, published in the St. Louis Globe Democrat, Sept. 1, 1892.