Back Aa

Lectures of Col. R.G. Ingersoll, Volume 1

<h3> INGERSOLL'S LECTURE ON SKULLS,—And His Replies To Prof. Swing, Dr. Collyer, And Other Critics—Reprinted from "The Chicago Times." </h3> Ladies and Gentlemen: Man advances just in the proportion that he mingles his thoughts with his labor—just in the proportion that he takes advantage of the forces of nature; just in proportion as he loses superstition and gains confidence in himself. Man advances as he ceases to fear the gods and learns to love his fellow-men. It is all, in my judgment, a question of intellectual development. Tell me the religion of any man and I will tell you the degree he marks on the intellectual thermometer of the world. It is a simple question of brain. Those among us who are the nearest barbarism have a barbarian religion. Those who are nearest civilization have the least superstition. It is, I say, a simple question of brain, and I want, in the first place, to lay the foundation to prove that assertion. A little while ago I saw models of nearly everything that man has made. I saw models of all the water craft, from the rude dug-out in which floated a naked savage—one of our ancestors—a naked savage, with teeth twice as long as his forehead was high, with a spoonful of brains in the back of his orthodox head—I saw models of all the water craft of the world, from that dug-out up to a man-of-war that carries a hundred guns and miles of canvas; from that dug-out to the steamship that turns its brave prow from the port of New York with a compass like a conscience, crossing three thousand miles of billows without missing a throb or beat of its mighty iron heart from shore to shore. And I saw at the same time the paintings of the world, from the rude daub of yellow mud to the landscapes that enrich palaces and adorn houses of what were once called the common people. I saw also their sculpture, from the rude god with four legs, a half dozen arms, several noses, and two or three rows of ears, and one little, contemptible, brainless head, up to the figures of today,—to the marbles that genius has clad in such a personality that it seems almost impudent to touch them without an introduction. I saw their books—books written upon the skins of wild beasts—upon shoulder-blades of sheep—books written upon leaves, upon bark, up to the splendid volumes that enrich the libraries of our day. When I speak of libraries I think of the remark of Plato: "A house that has a library in it has a soul." I saw at the same time the offensive weapons that man has made, from a club, such as was grasped by that same savage when he crawled from his den in the ground and hunted a snake for his dinner; from that club to the boomerang, to the sword, to the cross-bow, to the blunderbuss, to the flintlock, to the caplock, to the needle-gun, up to a cannon cast by Krupp, capable of hurling a ball weighing two thousand pounds through eighteen inches of solid steel. I saw too, the armor from the shell of a turtle that one of our brave ancestors lashed upon his breast when he went to fight for his country, the skin of a porcupine, dried with the quills on, which this same savage pulled over his orthodox head, up to the shirts of mail that were worn in the middle ages, that laughed at the edge of the sword and defied the point of the spear; up to a monitor clad in complete steel. And I say orthodox not only in the matter of religion, but in everything. Whoever has quit growing, he is orthodox, whether in art, politics, religion, philosophy—no matter what. Whoever thinks he has found it all out he is orthodox. Orthodoxy is that which rots, and heresy is that which grows forever. Orthodoxy is the night of the past, full of the darkness of superstition, and heresy is the eternal coming day, the light of which strikes the grand foreheads of the intellectual pioneers of the world. I saw their implements of agriculture, from the plow made of a crooked stick, attached to the horn of an ox by some twisted straw, with which our ancestors scraped the earth, and from that to the agricultural implements of this generation, that make it possible for a man to cultivate the soil without being an ignoramus. In the old time there was but one crop; and when the rain did not come in answer to the prayer of hypocrites a famine came and people fell upon their knees. At that time they were full of superstition. They were frightened all the time for fear that some god would be enraged at his poor, hapless, feeble and starving children. But now, instead of depending upon one crop they have several, and if there is not rain enough for one there may be enough for another. And if the frosts kill all, we have railroads and steamship—enough to bring what we need from some other part of the world. Since man has found out something about agriculture, the gods have retired from the business of producing famines. I saw at the same time their musical instruments, from the tomtom—that is, a hoop with a couple of strings of rawhide drawn across it—from that tom-tom, up to the instruments we have today, that make the common air blossom with melody, and I said to myself there is a regular advancement. I saw at the same time a row of human skulls, from the lowest skull that has been found, the Neanderthal skull—skulls from Central Africa, skulls from the bushmen of Australia—skulls from the farthest isles of the Pacific Sea—up to the best skulls of the last generation—and I noticed that there was the same difference between those skulls that there was between the products of those skulls, and I said to myself: "After all, it is a simple question of intellectual development." There was the same difference between those skulls, the lowest and highest skulls, that there was between the dug-out and the man-of-war and the steamship, between the club and the Krupp gun, between the yellow daub and the landscape, between the tom-tom and an opera by Verdi. The first and lowest skull in this row was the den in which crawled the base and meaner instincts of mankind, and the last was a temple in which dwelt joy, liberty and love. And I said to myself, it is all a question of intellectual development. Man has advanced just as he has mingled his thought with his labor. As he has grown he has taken advantage of the forces of nature; first of the moving wind, then of the falling water and finally of steam. From one step to another he has obtained better houses, better clothes, and better books, and he has done it by holding out every incentive to the ingenious to produce them. The world has said, give us better clubs and guns and cannons with which to kill our fellow Christians. And whoever will give us better weapons and better music, and better houses to live in, we will robe him in wealth crown him in honor, and render his name deathless. Every incentive was held out to every human being to improve these things, and that is the reason we have advanced in all mechanical arts. But that gentleman in the dugout not only had his ideas about politics, mechanics, and agriculture; he had his ideas also about religion. His idea about politics was "Might makes right." It will be thousands of years, may be, before mankind will believe in the saying that "right makes might." He had his religion. That low skull was a devil factory. He believed in Hell, and the belief was a consolation to him. He could see the waves of God's wrath dashing against the rocks of dark damnation. He could see tossing in the whitecaps the faces of women, and stretching above the crests the dimpled hands of children; and he regarded these things as the justice and mercy of God. And all today who believe in this eternal punishment are the barbarians of the nineteenth century. That man believed in a devil, that had a long tail terminating with a fiery dart; that had wings like a bat—a devil that had a cheerful habit of breathing brimstone, that had a cloven foot, such as some orthodox clergymen seem to think I have. And there has not been a patentable improvement made upon that devil in all the years since. The moment you drive the devil out of theology, there is nothing left worth speaking of. The moment they drop the devil, away goes atonement. The moment they kill the devil, their whole scheme of salvation has lost all of its interest for mankind. You must keep the devil and, you must keep Hell. You must keep the devil, because with no devil no priest is necessary. Now, all I ask is this—the same privilege to improve upon his religion as upon his dug-out, and that is what I am going to do, the best I can. No matter what church you belong to, or what church belongs to us. Let us be honor bright and fair. I want to ask you: Suppose the king, if there was one, and the priest if there was one at that time, had told these gentlemen in the dug-out: "That dug-out is the best boat that can be built by man; the pattern of that came from on high, from the great God of storm and flood, and any man who says he can improve it by putting a stick in the middle of it and a rag on the stick, is an infidel, and shall be burned at the stake;" what, in your judgment—honor bright—would have been the effect upon the circumnavigation of the globe? Suppose the king, if there was one, and the priest, if there was one—and I presume there was a priest, because it was a very ignorant age—suppose the king and priest had said: "The tomtom is the most beautiful instrument of music of which any man can conceive; that is the kind of music they have in Heaven; an angel sitting upon the edge of a glorified cloud, golden in the setting sun, playing upon that tom-tom, became so enraptured, so entranced with her own music, that in a kind of ecstasy she dropped it—that is how we obtained it; and any man who says it can be improved by putting a back and front to it, and four strings, and a bridge, and getting a bow of hair with rosin, is a blaspheming wretch, and shall die the death,"—I ask you, what effect would that have had upon music? If that course had been pursued, would the human ears, in your judgment, ever have been enriched with the divine symphonies of Beethoven? Suppose the king, if there was one, and the priest, had said "That crooked stick is the best plow that can be invented, the pattern of that plow was given to a pious farmer in an exceedingly holy dream, and that twisted straw is the ne plus ultra of all twisted things, and any man who says he can make an improvement upon that plow, is an atheist;" what, in your judgment, would have been the effect upon the science of agriculture? Now, all I ask is the same privilege to improve upon his religion as upon his mechanical arts. Why don't we go back to that period to get the telegraph? Because they were barbarians. And shall we go to barbarians to get our religion? What is religion? Religion simply embraces the duty of man to man. Religion is simply the science of human duty and the duty of man to man—that is what it is. It is the highest science of all. And all other sciences are as nothing, except as they contribute to the happiness of man. The science of religion is the highest of all, embracing all others. And shall we go to the barbarians to learn the science of sciences? The nineteenth century knows more about religion than all the centuries dead. There is more real charity in the world today than ever before. There is more thought today than ever before. Woman is glorified today as she never was before in the history of the world. There are more happy families now than ever before—more children treated as though they were tender blossoms than as though they were brutes than in any other time or nation. Religion is simply the duty a man owes to man; and when you fall upon your knees and pray for something you know not of, you neither benefit the one you pray for nor yourself. One ounce of restitution is worth a million of repentances anywhere, and a man will get along faster by helping himself a minute than by praying ten years for somebody to help him. Suppose you were coming along the street, and found a party of men and women on their knees praying to a bank, and you asked them, "Have any of you borrowed any money of this bank?" "No, but our fathers, they, too, prayed to this bank." "Did they ever get any?" "No, not that we ever heard of." I would tell them to get up. It is easier to earn it, and it is far more manly. Our fathers in the "good old times,"—and the best that I can say of the "good old times" is that they are gone, and the best I can say of the good old people that lived in them is that they are gone, too—believed that you made a man think your way by force. Well, you can't do it. There is a splendid something in man that says: "I won't; I won't be driven." But our fathers thought men could be driven. They tried it in the "good old times." I used to read about the manner in which the early Christians made converts—how they impressed upon the world the idea that God loved them. I have read it, but it didn't burn into my soul. I didn't think much about it—I heard so much about being fried forever in Hell that it didn't seem so bad to burn a few minutes. I love liberty and I hate all persecutions in the name of God. I never appreciated the infamies that have been committed in the name of religion until I saw the iron arguments that Christians used. I saw, for instance, the thumb-screw, two little innocent looking pieces of iron, armed with some little protuberances on the inner side to keep it from slipping down, and through each end a screw, and when some man had made some trifling remark, for instance, that he never believed that God made a fish swallow a man to keep him from drowning, or something like that, or, for instance, that he didn't believe in baptism. You know that is very wrong. You can see for yourself the justice of damning a man if his parents happened to baptize him in the wrong way—God cannot afford to break a rule or two to save all the men in the world. I happened to be in the company of some Baptist ministers once—you may wonder how I happened to be in such company as that—and one of them asked me what I thought about baptism. Well, I told them I hadn't thought much about it—that I had never sat up nights on that question. I said: "Baptism—with soap—is a good institution." Now, when some man had said some trifling thing like that, they put this thumb-screw on him, and in the name of universal benevolence and for the love of God—man has never persecuted man for the love of man; man has never persecuted another for the love of charity—it is always for the love of something he calls God, and every man's idea of God is his own idea. If there is an infinite God, and there may be—I don't know—there may be a million for all I know—I hope there is more than one—one seems so lonesome. They kept turning this down, and when this was done, most men would say: "I will recant." I think, I would. There is not much of the martyr about me. I would have told them: "Now you write it down, and I will sign it. You may have one God or a million, one Hell or a million. You stop that—I am tired." Do you know, sometimes I have thought that all the hypocrites in the world are not worth one drop of honest blood. I am sorry that any good man ever died for religion. I would rather let them advance a little easier. It is too bad to see a good man sacrificed for a lot of wild beasts and cattle. But there is now and then a man who would not swerve the breadth of a hair. There was now and then a sublime heart willing to die for an intellectual conviction, and had it not been for these men we would have been wild beasts and savages today. There were some men who would not take it back, and had it not been for a few such brave, heroic souls in every age we would have been cannibals, with pictures of wild beasts tattooed upon our breasts, dancing around some dried-snake fetish. And so they turned it down to the last thread of agony, and threw the victim into some dungeon, where, in the throbbing silence and darkness, he might suffer the agonies of the fabled damned. This was done in the name of love, in the name of mercy, in the name of the compassionate Christ. And the men that did it are the men that made our Bible for us. I saw, too, at the same time, the Collar of torture. Imagine a circle of iron, and on the inside a hundred points almost as sharp as needles. This argument was fastened about the throat of the sufferer. Then he could not walk nor sit down, nor stir without the neck being punctured by these points. In a little while the throat would begin to swell, and suffocation would end the agonies of that man. This man, it may be, had committed the crime of saying, with tears upon his cheeks, "I do not believe that God, the father of us all, will damn to eternal perdition any of the children of men." And that was done to convince the world that God so loved the world that He died for us. That was in order that people might hear the glad tidings of great joy to all people. I saw another instrument, called the scavenger's daughter. Imagine a pair of shears with handles, not only where they now are, but at the points as well and just above the pivot that unites the blades a circle of iron. In the upper handles the hands would be placed; in the lower, the feet; and through the iron ring, at the centre, the head of the victim would be forced, and in that position the man would be thrown upon the earth, and the strain upon the muscle would produce such agony that insanity took pity. And this was done to keep people from going to Hell—to convince that man that he had made a mistake in his logic—and it was done, too, by Protestants—Protestants that persecuted to the extent of their power, and that is as much as Catholicism ever did. They would persecute now if they had the power. There is not a man in this vast audience who will say that the church should have temporal power. There is not one of you but what believes in the eternal divorce of church and state. Is it possible that the only people who are fit to go to heaven are the only people not fit to rule mankind? I saw at the same time the rack. This was a box like the bed of a wagon, with a windlass at each end, and ratchets to prevent slipping. Over each windlass went chains, and when some man had, for instance, denied the doctrine of the trinity, a doctrine it is necessary to believe in order to get to Heaven—but, thank the Lord, you don't have to understand it. This man merely denied that three times one was one, or maybe he denied that there was ever any Son in the world exactly as old as his father, or that there ever was a boy eternally older than his mother—then they put that man on the rack. Nobody had ever been persecuted for calling God bad—it has always been for calling him good. When I stand here to say that, if there is a Hell, God is a fiend, they say that is very bad. They say I am trying to tear down the institutions of public virtue. But let me tell you one thing: there is no reformation in fear—you can scare a man so that he won't do it sometimes, but I will swear you can't scare him so bad that he won't want to do it. Then they put this man on the rack and priests began turning these levers, and kept turning until the ankles, the hips, the shoulders, the elbows, the wrists, and all the joints of the victim were dislocated, and he was wet with agony, and standing by was a physician to feel his pulse. What for? To save his life? Yes. In mercy? No. But in order that they might have the pleasure of racking him once more. And this was the Christian spirit. This was done in the name of civilization, in the name of religion, and all these wretches who did it died in peace. There is not an orthodox preacher in the city that has not a respect for every one of them. As, for instance, for John Calvin, who was a murderer and nothing but a murderer, who would have disgraced an ordinary gallows by being hanged upon it. These men when they came to die were not frightened. God did not send any devils into their death-rooms to make mouths at them. He reserved them for Voltaire, who brought religious liberty to France. He reserved them for Thomas Paine, who did more for liberty than all the churches. But all the inquisitors died with the white hands of peace folded over the breast of piety. And when they died, the room was filled with the rustle of the wings of angels, waiting to bear the wretches to Heaven. When I read these frightful books it seems to me sometimes as though I had suffered all these things myself. It seems sometimes as though I had stood upon the shore of exile, and gazed with tearful eyes toward home and native land; it seems to me as though I had been staked out upon the sands of the sea, and drowned by the inexorable, advancing tide; as though my nails had been torn from my hands, and into the bleeding quick needles had been thrust; as though my feet had been crushed in iron boots; as though I had been chained in the cell of Inquisition, and listened with dying ears for the coming footsteps of release; as though I had stood upon the scaffold and saw the glittering axe fall upon me; as though I had been upon the rack and had seen, bending above me, the white faces of hypocrite priests; as though I had been taken from my fireside, from my wife and children, taken to the public square, chained; as though fagots had been piled about me; as though the flames had climbed around my limbs and scorched my eyes to blindness, and as though my ashes had been scattered to the four winds by all the countless hands of hate. And, while I so feel, I swear that while I live I will do what little I can to augment the liberties of man, woman and child. I denounce slavery and superstition everywhere. I believe in liberty, and happiness, and love, and joy in this world. I am amazed that any man ever had the impudence to try and do another man's thinking. I have just as good a right to talk theology as a minister. If they all agreed I might admit it was a science, but as all disagree, and the more they study the wider they get apart, I may be permitted to suggest, it is not a science. When no two will tell you the road to Heaven,—that is, giving you the same route—and if you would inquire of them all, you would just give up trying to go there, and say I may as well stay where I am, and let the Lord come to me. Do you know that this world has not been fit for a lady and gentleman to live in for twenty-five years, just on account of slavery. It was not until the year 1808 that Great Britain abolished the slave trade, and up to that time her judges, her priests occupying her pulpits, the members of the royal family, owned stock in the slave ships, and luxuriated upon the profits of piracy and murder. It was not until the same year that the United States of America abolished the slave trade between this and other countries, but carefully preserved it as between the states. It was not until the 28th day of August, 1833, that Great Britain abolished human slavery in her colonies; and it was not until the 1st day of January, 1863, that Abraham Lincoln, sustained by the sublime and heroic North, rendered our flag pure as the sky in which it floats. Abraham Lincoln was, in my judgment, in many respects, the grandest man ever president of the United States. Upon his monument these words should be written: "Here sleeps the only man in the history of the world, who, having been clothed with almost absolute power, never abused it, except upon the side of mercy." For two hundred years the Christians of the United States deliberately turned the cross of Christ into a whipping-post. Christians bred hounds to catch other Christians. Let me show you what the Bible has done for mankind: "Servants, be obedient to your masters." The only word coming from that sweet Heaven was, "Servants, obey your masters." Frederick Douglas told me that he had lectured upon the subject of freedom twenty years before he was permitted to set his foot in a church. I tell you the world has not been fit to live in for twenty-five years. Then all the people used to cringe and crawl to preachers. Mr. Buckle, in his history of civilization, shows that men were even struck dead for speaking impolitely to a priest. God would not stand it. See how they used to crawl before cardinals, bishops and popes. It is not so now. Before wealth they bowed to the very earth, and in the presence of titles they became abject. All this is slowly, but surely changing. We no longer bow to men simply because they are rich. Our fathers worshiped the golden calf. The worst you can say of an American now is, he worships the gold of the calf. Even the calf is beginning to see this distinction. The time will come when no matter how much money a man has, he will not be respected unless he is using it for the benefit of his fellow-men. It will soon be here. It no longer satisfies the ambition of a great man to be king or emperor. The last Napoleon was not satisfied with being the emperor of the French. He was not satisfied with having a circlet of gold about his head. He wanted some evidence that he had something of value within his head. So he wrote the life of Julius Caesar, that he might become a member of the French academy. The emperors, the kings, the popes, no longer tower above their fellows. Compare, for instance, King William and Helmholtz. The king is one of the anointed by the Most High, as they claim—one upon whose head has been poured the divine petroleum of authority. Compare this king with Helmholtz, who towers an intellectual Colossus above the crowned mediocrity. Compare George Eliot with Queen Victoria. The queen is clothed in garments given her by blind fortune and unreasoning chance, while George Eliot wears robes of glory woven in the loom of her own genius. And so it is the world over. The time is coming when a man will be rated at his real worth, and that by his brain and heart. We care nothing now about an officer unless he fills his place. No matter if he is president, if he rattles in the place nobody cares anything about him. I might give you an instance in point, but I won't. The world is getting better and grander and nobler every day. <div style="break-after:column;"></div>

1 of 2

2 of 2

Update Required To play the media you will need to either update your browser to a recent version or update your Flash plugin.