Latest / Classic Philosophy Book Collection / Ingersoll on WHICH WAY, from the Works of Robert G. Ingersoll, Volume 3, Lecture 8 - Robert G. Ingersoll

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Ingersoll on WHICH WAY, from the Works of Robert G. Ingersoll, Volume 3, Lecture 8 - Robert G. Ingersoll · Classic Philosophy Book Collection

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  Speaker 1: Section one of Ingersoll on which way from the works
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  Speaker 1: of Robert g Ingersoll, Volume three Lectures. This is a
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  Speaker 1: LibriVox recording. All LibriVox recordings are in the public domain.
• 0:13
  Speaker 1: For more information or to volunteer, please visit LibriVox dot org.
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  Speaker 1: Recording by Brian Levine, Burbank, California. Section one Two ways
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  Speaker 1: natural and supernatural. There are two ways, the natural and
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  Speaker 1: the supernatural. One way is to live for the world
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  Speaker 1: we are in, to develop the brain by study and investigation,
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  Speaker 1: to take by invention advantage of the forces of nature,
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  Speaker 1: to the end that we may have good houses, raiment,
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  Speaker 1: and food, to the end that the hunger of the
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  Speaker 1: mind may be fed through art and science. The other
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  Speaker 1: way is to live for another world that we expect,
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  Speaker 1: to sacrifice this life that we have, for another that
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  Speaker 1: we know not of. The other way is by prayer
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  Speaker 1: and ceremony to obtain the assistance the protection of some
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  Speaker 1: phantom above the clouds. One way is to think, to investigate,
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  Speaker 1: to observe, and follow the light of reason. The other
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  Speaker 1: way is to believe, to accept, to follow, to deny
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  Speaker 1: the authority of your own senses, your own reason, and
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  Speaker 1: bow down to those who are impudent enough to declare
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  Speaker 1: that they know. One way is to live for the
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  Speaker 1: benefit of your fellow men, for your wife and children,
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  Speaker 1: to make those you love happy, and to shield them
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  Speaker 1: from the sorrows of life. The other way is to
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  Speaker 1: live for ghosts, goblins, phantoms, and gods, with the hope
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  Speaker 1: that they will reward you in another world. One way
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  Speaker 1: is to enthrone reason and rely on facts. The other
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  Speaker 1: to crown credulity and live on faith. One way is
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  Speaker 1: to walk by the light within, by the flame that
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  Speaker 1: illuminates the brain, verifying all by the senses, by touch
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  Speaker 1: and sight and sound. The other way is to extinguish
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  Speaker 1: the sacred light and follow blindly the steps of another.
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  Speaker 1: One way is to be an honest man, giving to
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  Speaker 1: others your thought, standing erect, intrepid, careless of phantoms and hells.
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  Speaker 1: The other way is to cringe and crawl, to betray
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  Speaker 1: your nobler self, and to deprive others of the liberty
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  Speaker 1: that you have not the courage to enjoy. Do not
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  Speaker 1: imagine that I hate the ones who have taken the
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  Speaker 1: wrong side and traveled the wrong road. Our fathers did
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  Speaker 1: the best they could. They believed in the supernatural, and
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  Speaker 1: they thought that sacrifices and prayer, fasting and weeping would
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  Speaker 1: induce the supernatural to give them sunshine, rain and harvest,
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  Speaker 1: long life in this world and eternal joy in another.
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  Speaker 1: To them, God was an absolute monarch, quick to take
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  Speaker 1: a ev thence, sudden in anger, terrible in punishment, jealous,
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  Speaker 1: hateful to his enemies, generous to his favorites. They believed
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  Speaker 1: also in the existence of an evil God, almost the
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  Speaker 1: equal of the other God in strength, and a little
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  Speaker 1: superior in cunning. Between these two gods was the soul
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  Speaker 1: of man, like a mouse between two paws. Both of
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  Speaker 1: these gods inspired fear. Our fathers did not quite love
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  Speaker 1: God nor quite hate the devil, but they were afraid
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  Speaker 1: of both. They really wished to enjoy themselves with God
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  Speaker 1: in the next world and with the devil in this.
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  Speaker 1: They believed that the course of nature was affected by
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  Speaker 1: their conduct, that floods and storms, diseases, earthquakes and tempests
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  Speaker 1: were sent as punishments, and that all good phenomena were rewards.
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  Speaker 1: Everything was under the direction and control of supernatural powers.
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  Speaker 1: The air the darkness were filled with angels and devils,
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  Speaker 1: witches and wizards planned and plotted against the pious against
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  Speaker 1: the true believers. Eclipses were produced by the sins of
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  Speaker 1: the people, and the unusual was regarded as the miraculous.
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  Speaker 1: In the good old times, Christendom was an insane asylum,
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  Speaker 1: and insane priests and prelates were the keepers. There was
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  Speaker 1: no science. The people did not investigate, did not think,
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  Speaker 1: They trembled and believed. Ignorance and superstition ruled the Christian world.
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  Speaker 1: At last, a few began to observe, to make records,
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  Speaker 1: and to think. It was found that eclipses came at
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  Speaker 1: certain intervals, and that their coming could be foretold. This
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  Speaker 1: demonstrated that the actions of men had nothing to do
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  Speaker 1: with eclipses. A few began to suspect that earthquakes and
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  Speaker 1: storms had natural causes and happened without the slightest reference
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  Speaker 1: to mankind. Some began to doubt the exists stants of
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  Speaker 1: evil spirits or the interference of good ones in the
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  Speaker 1: affairs of the world. Finding out something about astronomy, the
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  Speaker 1: great number of the stars, the certain and continuous motions
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  Speaker 1: of the planets, and the fact that many of them
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  Speaker 1: were vastly larger than the Earth, ascertaining something about the Earth,
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  Speaker 1: the slow development of forms, the growth and distribution of plants,
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  Speaker 1: the formation of islands and continents, the parts played by fire, water,
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  Speaker 1: and air through countless centuries, the kinship of all life,
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  Speaker 1: fixing the Earth's place in the constellation of the sun.
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  Speaker 1: By experiment and research, discovering a few secrets of chemistry,
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  Speaker 1: by the invention of printing, and the preservation and dissemination
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  Speaker 1: of facts, theories, and thoughts, they were able to break
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  Speaker 1: a few chains of superstition, to free themselves a little
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  Speaker 1: from the dominion of the supernatural, and to set their
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  Speaker 1: faces toward the light. Slowly, the number of investigators and
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  Speaker 1: thinkers increased. Slowly, the real facts were gathered, the sciences
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  Speaker 1: began to appear, the old beliefs grew a little absurd.
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  Speaker 1: The supernatural retreated and ceased to interfere in the ordinary
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  Speaker 1: affairs of men. Schools were founded, children were taught, books
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  Speaker 1: were printed, and the thinkers increased. Day by day, confidence
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  Speaker 1: lessened in the supernatural, and day by day men were
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  Speaker 1: more and more impressed with the idea that man must
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  Speaker 1: be his own protector, his own providence. From the mists
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  Speaker 1: and darkness of savagery and superstition emerged The dawn of
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  Speaker 1: the natural, a sense of freedom took possession of the mind,
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  Speaker 1: and the soul began to dream of its power on
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  Speaker 1: every side where invention and discovery and bolder thought. The
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  Speaker 1: Church began to regard the friends of science as its foes.
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  Speaker 1: Theologians resorted to chain and faggot, to mutilation and torture.
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  Speaker 1: The thinkers were denounced as heretics and atheists, as the
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  Speaker 1: minions of Satan and the defamers of Christ. All the ignorance, prejudice,
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  Speaker 1: and malice of superstition were aroused, and all united for
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  Speaker 1: the destruction of investigation and thought. For centuries, this conflict
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  Speaker 1: was waged, every outrage was perpetrated, every crime committed by
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  Speaker 1: the believers in the supernatural. But in spite of all,
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  Speaker 1: the disciples of the natural increased and the power of
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  Speaker 1: the Church waned. Now the intelligence of the world is
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  Speaker 1: on the side of the natural. Still the conflict goes on,
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  Speaker 1: the supernatural constantly losing and the natural constantly gaining. In
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  Speaker 1: a few years the victory of science over superstition will
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  Speaker 1: be complete and universal. So there have been for many
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  Speaker 1: centuries to philosophies of life, one in favor of the
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  Speaker 1: destruction of the passions, the lessening of wants and absolute
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  Speaker 1: reliance on some higher power, the other in favor of
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  Speaker 1: the reasonable gratification of the passions, the increase of wants
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  Speaker 1: and their supply by industry, ingenuity and invention, and the
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  Speaker 1: reliance of man on his own efforts. Diogenes, Epictetis, Socrates,
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  Speaker 1: to some extent, Buddha, and Christ all taught the first philosophy.
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  Speaker 1: All despised riches and luxury. All were the enemies of
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  Speaker 1: art and music, the despisers of good clothes and good
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  Speaker 1: food and good homes. They were the philosophers of poverty
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  Speaker 1: and rags, of huts and hovels, of ignorance and faith.
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  Speaker 1: They preached the glories of another world and the miseries
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  Speaker 1: of this. They derided the prosperous, the industrious, those who
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  Speaker 1: enjoyed life, and reserved heaven for beggars. This philosophy is
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  Speaker 1: losing authority, and now most people are anxious to be
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  Speaker 1: happy here in this life. Most people want food and
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  Speaker 1: roof and raiment, books and pictures, luxury and leisure. They
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  Speaker 1: believe in developing the brain, in making servants and slaves
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  Speaker 1: of the forces of nature. Now the intelligent men of
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  Speaker 1: the world have cast aside the teachings the philosophy of
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  Speaker 1: the Ascetics. They no longer believe in the virtue of
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  Speaker 1: fasting and self torture. They believe that happiness is the
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  Speaker 1: only good, and that the time to be happy is
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  Speaker 1: now here in this world. They no longer believe in
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  Speaker 1: the rewards and punishments of the supernatural. They believe in consequences,
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  Speaker 1: and that the consequences of bad actions are evil, and
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  Speaker 1: the consequences of good actions are good. They believe that man,
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  Speaker 1: by investigation, by reason, should find out the conditions of happiness,
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  Speaker 1: and then live and act in accordance with such cand
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  Speaker 1: They do not believe that earthquakes or tempests, or volcanoes
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  Speaker 1: or eclipses are caused by the conduct of men. They
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  Speaker 1: no longer believe in the supernatural. They do not regard
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  Speaker 1: themselves as the serfs, servants, or favorites of any celestial king.
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  Speaker 1: They feel that many evils can be avoided by knowledge,
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  Speaker 1: and for that reason they believe in the development of
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  Speaker 1: the brain. The schoolhouse is their church, and the university
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  Speaker 1: their cathedral. So there have been for some centuries two
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  Speaker 1: theories of government, one theological the other secular. The king
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  Speaker 1: received his power directly from God. It was the business
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  Speaker 1: of the people to obey. The priests received their creeds
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  Speaker 1: from God, and it was the duty of the people
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  Speaker 1: to believe. The theological government is growing somewhat unpopular. In England,
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  Speaker 1: parliament has taken the place of God, and in the
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  Speaker 1: United States government derives its powers from the consent of
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  Speaker 1: the governed. Probably, Emperor William is the only man in
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  Speaker 1: Germany who really believes that God placed him on the
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  Speaker 1: throne and will keep him there, whether the German people
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  Speaker 1: are satisfied or not. Italy has retired the Catholic God
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  Speaker 1: from politics. France belongs to and is governed by the French,
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  Speaker 1: and even in Russia there are millions who hold the
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  Speaker 1: Czar and all his divine pretensions in contempt. The theological
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  Speaker 1: governments are passing away and the secular are slowly taking
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  Speaker 1: their places. Man is growing greater, and the gods are
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  Speaker 1: becoming vague and indistinct. These divine governments rest on the
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  Speaker 1: fear and ignorance of the many, the cunning, the impudence,
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  Speaker 1: and the mendacity of the few. A secular government is
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  Speaker 1: born of the intelligence, the honesty, and the courage not
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  Speaker 1: only of the few, but of the many. We have
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  Speaker 1: found that man can govern himself without the assistance of
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  Speaker 1: priests or pope, of Ghost or God. We've found that
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  Speaker 1: religion is not self evident, and that to believe without
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  Speaker 1: evidence is not a praiseworthy action. We know that the
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  Speaker 1: self evident is the square and compass of the brain,
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  Speaker 1: the polar star in the firmament of the mind, and
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  Speaker 1: we know that no one denies the self evident. We
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  Speaker 1: also know that there's no particular goodness in believing when
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  Speaker 1: the evidence is sufficient, and certainly there's none in saying
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  Speaker 1: that you believe when the evidence is insufficient. The believers
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  Speaker 1: have not all been good. Some of the worst people
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  Speaker 1: in the whole world have been believers. The gentlemen who
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  Speaker 1: made Socrates drink hemlock were believers. The Jews who crucified
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  Speaker 1: Christ were believers and worshipers of God. The devil believes
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  Speaker 1: in the Trinity, the Father, Son, and Holy Ghost, and
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  Speaker 1: yet it does not seem to have affected his moral character.
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  Speaker 1: According to the Bible, he trembles, but he does not reform.
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  Speaker 1: At last, we have concluded that we have a right
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  Speaker 1: to examine the religion of our fathers. This ends section one.
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  Speaker 2: Section two of Ingersoll, on which way from the works
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  Speaker 2: of Robert g Ingersoll, Volume three lectures. This LibriVox recording
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  Speaker 2: is in the public domain recording by Ritabutros. Section two.
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  Speaker 2: All Christians know that all the gods except Jehovah were
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  Speaker 2: created by men, that they were and are false, foolish,
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  Speaker 2: and monstrous, That all the Heathen temples were built and
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  Speaker 2: all their altars erected in vain, That the sacrifices were wasted,
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  Speaker 2: that the priests were hypocrites, that their prayers were unanswered,
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  Speaker 2: and that the poor people were deceived, robbed, and enslaved.
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  Speaker 2: But after all, is our God superior to the gods
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  Speaker 2: of the Heathen. We can ask this question now because
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  Speaker 2: we are prosperous, and prosperity gives courage. If we should
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  Speaker 2: have a few earthquakes or a pestilence, we might fall
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  Speaker 2: on our knees, shut our eyes and ask the forgiveness
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  Speaker 2: of God forever. Having had a thought, we know that
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  Speaker 2: famine is the friend of faith, and that calamity is
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  Speaker 2: the sunshine of superstition. But as we have no pestilence
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  Speaker 2: or famine, and as the crust of the earth is
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  Speaker 2: reasonably quiet, we can afford to examine into the real
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  Speaker 2: character of our God. It must be admitted that the
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  Speaker 2: use of power is an excellent test of character. Would
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  Speaker 2: a good God appeal to prejudice, the armor, fortress, sword
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  Speaker 2: and shield of ignorance, to credulity, the ring and the
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  Speaker 2: priest's led nose of stupidity, to fear, the capital's stock
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  Speaker 2: of imposture, the lever of hypocrisy? Would a good God
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  Speaker 2: frighten or enlighten his children? Would a good God appeal
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  Speaker 2: to reason or ignorance, to justice or selfishness? To liberty
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  Speaker 2: or the lash to our first parents? In the garden
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  Speaker 2: of Eden, our God said nothing about the sacredness of love,
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  Speaker 2: nothing about children, nothing about education, about justice or liberty.
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  Speaker 2: After they had violated his command, he became ferocious as
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  Speaker 2: a wild beast. He cursed the earth, and to Eve,
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  Speaker 2: he said, I will greatly multiply thy sorrow. In sorrow,
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  Speaker 2: shalt thou bring forth children. Thy husband shall rule over
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  Speaker 2: thee Our God made love the slave of pain, made
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  Speaker 2: wives serfs, and brutalize the firesides of the world. Our
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  Speaker 2: God drowned the whole world with the exception of eight
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  Speaker 2: people made the earth one vast and shoreless sea covered
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  Speaker 2: with corpses. Why did he cover the world with men, women,
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  Speaker 2: and children, knowing that he would destroy them? Why did
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  Speaker 2: he not try to reform them? Why would he create
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  Speaker 2: people knowing that they could not be reformed? Is it
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  Speaker 2: possible that our God was intelligent and good? After the flood?
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  Speaker 2: Our God selected the Jews and abandoned the rest of
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  Speaker 2: his children. He paid no attention to the Hindus, neglected
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  Speaker 2: the Egyptians, ignored the Persians, forgot the Assyrians, and failed
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  Speaker 2: to remember the Greeks. And yet he was the father
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  Speaker 2: of them all. For many centuries, he was only a
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  Speaker 2: tribal god, protecting the few and despising the many. Our
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  Speaker 2: God was ignorant, knew nothing of astronomy or geology. He
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  Speaker 2: did not even know the shape of the earth, and
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  Speaker 2: thought the stars were only specks. He knew nothing of disease.
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  Speaker 2: He thought that the blood of a bird that had
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  Speaker 2: been killed over running water was good medicine. He was
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  Speaker 2: revengeful and cruel, and assisted some of his children to
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  Speaker 2: butcher and destroy others. He commanded them to murder men,
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  Speaker 2: wives and children, and to keep alive the maidens and
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  Speaker 2: distribute them among his soldiers. Our God established slavery, commanded
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  Speaker 2: men to buy their fellow men to make a merchandise
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  Speaker 2: of wives and babes. Our God sanctioned polygamy and made
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  Speaker 2: wives the property of their husbands. Our God murdered the
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  Speaker 2: people for the crimes of kings. No man of intelligence,
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  Speaker 2: no one whose brain has not been poisoned by superstition
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  Speaker 2: paralyzed by fear, can read the Old Testament without being
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  Speaker 2: forced to the conclusion that our God was a wild beast.
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  Speaker 2: If we must have a god, let him be merciful.
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  Speaker 2: Let Us remember that the quality of mercy is not strained.
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  Speaker 2: Let us remember that when the sword of justice becomes
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  Speaker 2: a staff to support the weak, it bursts into blossom,
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  Speaker 2: and that the perfume of that flower is the only incense,
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  Speaker 2: the only offering, the only sacrifice that mercy will accept.
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  Speaker 2: End of Section two Section three of Ingersoll on which
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  Speaker 2: way from the works of Robert g Ingersoll, Volume three Lectures.
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  Speaker 2: This is a LibriVox recording. All LibriVox recordings are in
• 18:38
  Speaker 2: the public domain. For more information or to volunteer, please
• 18:43
  Speaker 2: visit LibriVox dot org. Recording by Ritebutros Section three. So
• 18:51
  Speaker 2: there have been two theories about the cause and cure
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  Speaker 2: of disease. One is the theological, the other the scientific.
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  Speaker 2: According to the theological idea, diseases were produced by evil spirits,
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  Speaker 2: by devils who entered into the bodies of people. These
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  Speaker 2: devils could be cast out by prophets, inspired men and priests.
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  Speaker 2: While Christ was upon Earth, his principal business was to
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  Speaker 2: cast out evil spirits. For many centuries, the priests followed
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  Speaker 2: his example, and during the Middle Ages, millions of devils
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  Speaker 2: were driven from the bodies of men. Diseases were cured
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  Speaker 2: with little images of consecrated pewter, with pieces of paper
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  Speaker 2: with crosses worn about the neck, by having plaster of
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  Speaker 2: Paris virgins and clay Christ at the head of the bed,
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  Speaker 2: by touching the bones of dead saints, or pieces of
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  Speaker 2: the True Cross, or one of the nails that was
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  Speaker 2: driven through the flesh of Christ, or a garment that
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  Speaker 2: had been worn by the virgin Mary, or by sprinkling
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  Speaker 2: the breast with holy water, or saying prayers or counting beads,
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  Speaker 2: or making the stations of the Cross, or by going
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  Speaker 2: without meat or wearing hair cloth, or in some way
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  Speaker 2: torturing the body. All diseases were supposed to be of
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  Speaker 2: supernatural origin, and all cures were of the same nature.
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  Speaker 2: Pestilences were stopped by processions led by priests carrying the host.
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  Speaker 2: Nothing was known of natural causes and effects. Everything was
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  Speaker 2: miraculous and mysterious. The priests were cunning and the people credulous. Slowly,
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  Speaker 2: another theory as to the cause and cure of disease
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  Speaker 2: took possession of the mind. A few discarded the idea
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  Speaker 2: of devils and took the ground that diseases were naturally produced,
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  Speaker 2: and that many of them could be cured by natural means.
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  Speaker 2: At first, the physician was exceedingly ignorant, but he knew
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  Speaker 2: more than the priest. Slowly, but surely, he pushed the
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  Speaker 2: priest from them bedside. Some people finally became intelligent enough
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  Speaker 2: to trust their bodies to the doctors, and remained ignorant
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  Speaker 2: enough to leave the care of their souls with the priests.
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  Speaker 2: Among civilized people, the theological theory has been cast aside,
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  Speaker 2: and the miraculous the supernatural no longer has a place
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  Speaker 2: in medicine. In Catholic countries, the peasants are still cured
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  Speaker 2: by images, prayers, holy water, and the bones of saints.
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  Speaker 2: But when the priests are sick, they send for a physician.
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  Speaker 2: And now even the Pope, God's agent gives his sacred
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  Speaker 2: body to the care of a doctor. The scientific has
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  Speaker 2: triumphed to a great extent over the theological. No intelligent
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  Speaker 2: person now believes that devils inhabit the bodies of men.
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  Speaker 2: No intelligent person now believes that devils are trying to
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  Speaker 2: control the actions of men. No intelligent person now believes
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  Speaker 2: that exist. And yet at the present time, in the
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  Speaker 2: city of New York, Catholic priests are exhibiting a piece
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  Speaker 2: of one of the bones of Saint Anne, the supposed
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  Speaker 2: mother of the Virgin Mary. Some of these priests may
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  Speaker 2: be credulous imbeciles, and some may be pious rogues. If
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  Speaker 2: they have any real intelligence, they must know that there
• 22:23
  Speaker 2: is no possible way of proving that the piece of
• 22:26
  Speaker 2: bone ever belonged to Saint Anne. And if they have
• 22:29
  Speaker 2: any real intelligence, they must know that even the bones
• 22:33
  Speaker 2: of Saint Anne were substantially like the bones of other people,
• 22:37
  Speaker 2: made of substantially the same material, and that the medical
• 22:41
  Speaker 2: and miraculous qualities of all human bones must be substantially
• 22:45
  Speaker 2: the same. And yet these priests are obtaining from their
• 22:49
  Speaker 2: credulous dupes thousands and thousands of dollars for the privilege
• 22:53
  Speaker 2: of seeing this bone and kissing the box that contains
• 22:57
  Speaker 2: the sacred relic are which Bishop Kurrigan knows that no
• 23:01
  Speaker 2: one knows who the mother of the Virgin Mary was,
• 23:05
  Speaker 2: that no one knows about any of the bones of
• 23:07
  Speaker 2: this unknown mother, knows that the whole thing is a
• 23:10
  Speaker 2: theological fraud, knows that his priests or priests under his jurisdiction,
• 23:16
  Speaker 2: are obtaining money under false pretenses. Cardinal Gibbons knows the same.
• 23:22
  Speaker 2: But neither of these pious gentlemen has one word to
• 23:26
  Speaker 2: say against this shameless crime. They are willing that priests,
• 23:30
  Speaker 2: for the benefit of the church, should make merchandise of
• 23:33
  Speaker 2: the hopes and fears of ignorant believers, willing that fraud
• 23:38
  Speaker 2: that produces revenue should live and thrive. This is the
• 23:43
  Speaker 2: honesty of the theologian. If these gentlemen should be taken sick,
• 23:47
  Speaker 2: they would not touch the relic. They would send for
• 23:50
  Speaker 2: a physician. Let me tell you a Japanese story that
• 23:54
  Speaker 2: is exactly in point. An old monk was in charge
• 23:58
  Speaker 2: of a monastery that had been built above the bones
• 24:01
  Speaker 2: of a saint. These bones had the power to cure diseases,
• 24:05
  Speaker 2: and they were so placed that by thrusting the arm
• 24:08
  Speaker 2: through an orifice, they could be touched by the hand
• 24:11
  Speaker 2: of the pilgrim. Many people, afflicted in many ways, came
• 24:16
  Speaker 2: and touched these bones. Many thought they had been benefited
• 24:19
  Speaker 2: or cured, and many, in gratitude, left large sums of
• 24:23
  Speaker 2: money with the monk. One day, the old monk addressed
• 24:27
  Speaker 2: his assistant as follows, my dear son, business has fallen off,
• 24:32
  Speaker 2: and I can easily attend to all who come. You
• 24:35
  Speaker 2: will have to find another place. I will give you
• 24:38
  Speaker 2: the white donkey a little money and my blessing. So
• 24:43
  Speaker 2: the young man mounted upon the beast and went his way.
• 24:47
  Speaker 2: In a few days, his money was gone, and the
• 24:49
  Speaker 2: white donkey died. An idea took possession of the young
• 24:53
  Speaker 2: man's mind. By the side of the road, he buried
• 24:56
  Speaker 2: the donkey, and then to every passer by, held out
• 25:00
  Speaker 2: his hands and said, in solemn tones, I pray THEE
• 25:03
  Speaker 2: give me a little money to build a temple above
• 25:06
  Speaker 2: the bones of the sinless one. Such was his success
• 25:10
  Speaker 2: that he built the temple, and then thousands came to
• 25:13
  Speaker 2: touch the bones of the sinless one. The young man
• 25:17
  Speaker 2: became rich, gave employment to many assistants, and lived in
• 25:21
  Speaker 2: the greatest luxury. One day he made up his mind
• 25:24
  Speaker 2: to visit his old master. Taking with him a large
• 25:28
  Speaker 2: retinue of servants, he started for the old home. When
• 25:32
  Speaker 2: he reached the place, the old monk was seated by
• 25:34
  Speaker 2: the doorway. With great astonishment, he looked at the young
• 25:38
  Speaker 2: man and his retinue. The young man dismounted and made
• 25:42
  Speaker 2: himself known, and the old monk cried, where hast thou been?
• 25:47
  Speaker 2: Tell me I pray thee the story of thy success. Ah.
• 25:51
  Speaker 2: The young man replied, old age is stupid, but youth
• 25:54
  Speaker 2: has thoughts. Wait until we are alone, and I will
• 25:58
  Speaker 2: tell you all. So that night, the young man told
• 26:01
  Speaker 2: his story, told about the death and burial of the donkey,
• 26:05
  Speaker 2: the begging of money to build a temple over the
• 26:08
  Speaker 2: bones of the sinless one, and of the sums of
• 26:11
  Speaker 2: money he had received for the cures the bones had wrought.
• 26:14
  Speaker 2: When he finished, a satisfied smile crept over his pious
• 26:18
  Speaker 2: face as he added, old age is stupid, but youth
• 26:22
  Speaker 2: has thoughts. Be not so fast, said the old monk,
• 26:27
  Speaker 2: as he placed his trembling hand on the head of
• 26:29
  Speaker 2: his visitor, young man, This monastery in which your youth
• 26:34
  Speaker 2: was passed, in which you have seen so many miracles performed,
• 26:38
  Speaker 2: so many diseases cured, was built above the sacred bones
• 26:42
  Speaker 2: of the mother of your little jackass and of section
• 26:48
  Speaker 2: three Section four of Ingersoll, on which way from the
• 26:58
  Speaker 2: works of Robert g. Ingersoll, Volume three Lectures. This is
• 27:02
  Speaker 2: a LibriVox recording. All LibriVox recordings are in the public domain.
• 27:07
  Speaker 2: For more information or to volunteer, please visit LibriVox dot org.
• 27:13
  Speaker 2: Recording by Riteboutros, Section four. There are two ways of
• 27:19
  Speaker 2: accounting for the sacred books and religions of the world.
• 27:23
  Speaker 2: One is to say that the sacred books were written
• 27:26
  Speaker 2: by inspired men, and that our religion was revealed to
• 27:30
  Speaker 2: us by God. The other is to say that all
• 27:33
  Speaker 2: books have been written by men without any aid from
• 27:37
  Speaker 2: supernatural powers, and that all religions have been naturally produced.
• 27:42
  Speaker 2: We find that other races and peoples have sacred books
• 27:46
  Speaker 2: and prophets, priests and christ We find too that their
• 27:50
  Speaker 2: sacred books were written by men who had the prejudices
• 27:53
  Speaker 2: and peculiarities of the race to which they belonged, and
• 27:58
  Speaker 2: that they contain the mistakes and absurdities peculiar to the
• 28:01
  Speaker 2: people who produce them. Christians are perfectly satisfied that all
• 28:07
  Speaker 2: the so called sacred books, with the exception of the
• 28:10
  Speaker 2: Old and New Testaments, were written by men, and that
• 28:14
  Speaker 2: the claim of inspiration is perfectly absurd. So they believe
• 28:18
  Speaker 2: that all religions except Judaism and Christianity were invented by men.
• 28:24
  Speaker 2: The believers in other religions take the ground that their
• 28:28
  Speaker 2: religion was revealed by God, and that all others, including
• 28:33
  Speaker 2: Judaism and Christianity, were made by men. All are right
• 28:38
  Speaker 2: and all are wrong. When they say that other religions
• 28:42
  Speaker 2: were produced by men, they are right. When they say
• 28:45
  Speaker 2: that their religion was revealed by God, they are wrong.
• 28:50
  Speaker 2: Now we know that all tribes and nations have had
• 28:53
  Speaker 2: some kind of religion, that they have believed in the
• 28:56
  Speaker 2: existence of good and evil beings, spirits, or powers that
• 29:01
  Speaker 2: could be softened by gifts or prayer. Now we know
• 29:05
  Speaker 2: that at the foundation of every religion, of all worship
• 29:09
  Speaker 2: is the pale and bloodless face of fear. Now we
• 29:13
  Speaker 2: know that all religions, and all sacred books have been
• 29:16
  Speaker 2: naturally produced, all born of ignorance, fear, and cunning. Now
• 29:22
  Speaker 2: we know that the gifts, sacrifices, and prayers were all
• 29:26
  Speaker 2: in vain, that no God received, and that no God
• 29:30
  Speaker 2: heard or answered. A few years ago, prayers decided the
• 29:35
  Speaker 2: issue of battle, and priests, through their influence with God,
• 29:39
  Speaker 2: could give the victory. Now, no intelligent man expects any
• 29:44
  Speaker 2: answer to prayer. He knows that nature pursues her course
• 29:48
  Speaker 2: without reference to the wishes of men, that the clouds float,
• 29:53
  Speaker 2: the winds blow, the rain falls, and the sun shines
• 29:57
  Speaker 2: without regard to the human race. Yet millions are still praying,
• 30:02
  Speaker 2: still hoping that they can gain the protection of some God,
• 30:06
  Speaker 2: that some being will guard them from accident and disease.
• 30:10
  Speaker 2: Year after year, the ministers make the same petitions, pray
• 30:15
  Speaker 2: for the same things, and keep on in spite of
• 30:18
  Speaker 2: the fact that nothing is accomplished. Whenever good men do
• 30:23
  Speaker 2: some noble thing, the clergy give their God the credit,
• 30:27
  Speaker 2: and when evil things are done, they hold the men
• 30:29
  Speaker 2: who did the evil responsible and forget to blame their God.
• 30:34
  Speaker 2: Praying has become a business, a profession, a trade. A
• 30:39
  Speaker 2: minister is never happier than when praying in public. Most
• 30:43
  Speaker 2: of them are exceedingly familiar with their God, knowing that
• 30:47
  Speaker 2: he knows everything. They tell him the needs of the
• 30:50
  Speaker 2: nation and the desires of the people. They advise him
• 30:53
  Speaker 2: what to do and when to do it. They appeal
• 30:56
  Speaker 2: to his pride, asking him to do certain things for
• 31:00
  Speaker 2: his own glory. They often pray for the impossible. In
• 31:04
  Speaker 2: the House of Representatives in Washington, I once heard a
• 31:08
  Speaker 2: chaplain pray for what he must have known was impossible,
• 31:12
  Speaker 2: without a change of countenance, without a smile, with a
• 31:15
  Speaker 2: face solemn as a sepulcher. He said, I pray thee
• 31:19
  Speaker 2: O God to give Congress wisdom. It may be that
• 31:23
  Speaker 2: ministers really think that their prayers do good, and it
• 31:26
  Speaker 2: may be that frogs imagine that their croaking brings spring.
• 31:31
  Speaker 2: The men of thought now know that all religions and
• 31:35
  Speaker 2: all sacred books have been made by men. That no
• 31:39
  Speaker 2: revelation has come from any being superior to nature. That
• 31:44
  Speaker 2: all the prophecies were either false or made after the event.
• 31:48
  Speaker 2: That no miracle ever was or ever will be performed.
• 31:53
  Speaker 2: That no God wants the worship or the assistance of man.
• 31:57
  Speaker 2: That no prayer has ever coaxed one drop of brain
• 32:00
  Speaker 2: from the sky, one ray of light from the sun.
• 32:04
  Speaker 2: That no prayer has stayed the flood or the tides
• 32:07
  Speaker 2: of the sea, or folded the wings of the storm.
• 32:11
  Speaker 2: That no prayer has given water to the cracked and
• 32:14
  Speaker 2: bleeding lips of thirst, or food to the famishing. That
• 32:19
  Speaker 2: no prayer has stopped the pestilence, stilled the earthquake, or
• 32:23
  Speaker 2: quieted the volcano. That no prayer has shielded the innocent,
• 32:27
  Speaker 2: succored the oppressed, unlocked the dungeon's door, broke the chains
• 32:32
  Speaker 2: of slaves, rescued the good and noble from the scaffold,
• 32:36
  Speaker 2: or extinguished the faggot's flame. The intelligent man now knows
• 32:41
  Speaker 2: that we live in a natural world, that gods and
• 32:45
  Speaker 2: devils and the sons of God are all phantoms, That
• 32:48
  Speaker 2: our religion and our deity are much like the religion
• 32:52
  Speaker 2: and deities of other nations, And that the stone god
• 32:56
  Speaker 2: of a savage answers prayer and protects his worshipper's precisely
• 33:00
  Speaker 2: the same and to just the same extent as the
• 33:04
  Speaker 2: Father's son and holy ghost. This ends section.
• 33:10
  Speaker 3: Four, Section five of Ingersoll, on which way from the
• 33:19
  Speaker 3: works of Robert g Ingersoll, Volume three Lectures. This LibriVox
• 33:24
  Speaker 3: recording is in the public domain recording by Scarbough, Section five.
• 33:31
  Speaker 3: There are two theories about morals. One theory is that
• 33:34
  Speaker 3: the moral man obeys the commands of a supposed God
• 33:38
  Speaker 3: without stopping to think whether the commands are right or wrong.
• 33:41
  Speaker 3: He believes that the will of the God is the
• 33:43
  Speaker 3: source and fountain of right. He thinks the thing is
• 33:46
  Speaker 3: wrong because the God prohibits it, not that the God
• 33:49
  Speaker 3: prohibits it because it is wrong. This theory calls not
• 33:52
  Speaker 3: for thought, but for obedience. It does not appeal to reason,
• 33:56
  Speaker 3: but to the fear of punishment the hope of reward.
• 34:00
  Speaker 3: God is a king whose will is law, and men
• 34:02
  Speaker 3: are served and slaves. Many contend that without a belief
• 34:06
  Speaker 3: in the existence of God, morality is impossible, and that
• 34:09
  Speaker 3: virtue would perish from the earth. This absurd theory, with
• 34:13
  Speaker 3: its thus set the Lord, has been claimed to be
• 34:16
  Speaker 3: independent of and superior to reason. The other theory is
• 34:20
  Speaker 3: that right and wrong exist in the nature of things,
• 34:23
  Speaker 3: that certain actions preserve or increase the happiness of man,
• 34:27
  Speaker 3: and that other actions cause sorrow and misery. That all
• 34:30
  Speaker 3: those actions that cause happiness are moral, and that all
• 34:33
  Speaker 3: others are evil or indifferent. Right and wrong are not
• 34:36
  Speaker 3: revelations from some supposed God, but have been discovered through
• 34:40
  Speaker 3: the experience and intelligence of man. There is nothing miraculous
• 34:44
  Speaker 3: or supernatural about morality. Neither has morality anything to do
• 34:48
  Speaker 3: with another world or with an infinite being. It applies
• 34:52
  Speaker 3: to conduct here, and the effect of that conduct on
• 34:55
  Speaker 3: ourselves and others determines its nature. In this world, people
• 34:59
  Speaker 3: are a blome to supply their wants by labor. Industry
• 35:03
  Speaker 3: is a necessity, and those who work are the natural
• 35:05
  Speaker 3: enemies of those who steal. It required no revelation from
• 35:10
  Speaker 3: God to make larceny unpopular. Human beings naturally object to
• 35:14
  Speaker 3: being injured, maimed, or killed, and so everywhere and at
• 35:18
  Speaker 3: all times they have tried to protect themselves. Men did
• 35:23
  Speaker 3: not require a revelation from God to put in their
• 35:25
  Speaker 3: minds the thought of self preservation. To defend yourself when
• 35:29
  Speaker 3: attacked is as natural as to eat when you are hungry.
• 35:33
  Speaker 3: To determine the quality of an action by showing that
• 35:36
  Speaker 3: it is in accordance with or contrary to the command
• 35:38
  Speaker 3: of some supposed God is superstition, pure and simple. To
• 35:42
  Speaker 3: test all actions by their consequences is scientific and in
• 35:46
  Speaker 3: accord with reason. According to the supernatural theory, natural consequences
• 35:52
  Speaker 3: are not taken into consideration. Actions are wrong because they
• 35:56
  Speaker 3: have been prohibited, and right because they have been commanded.
• 35:59
  Speaker 3: According to the Catholic Church, eating meat on Friday is
• 36:02
  Speaker 3: a sin that deserves eternal punishment. And yet in the
• 36:06
  Speaker 3: nature of things, the consequences of eating meat on that
• 36:09
  Speaker 3: day must be exactly the same as eating meat on
• 36:11
  Speaker 3: any other. So all the churches teach that unbelief is
• 36:15
  Speaker 3: a crime, not in the nature of things, but by
• 36:18
  Speaker 3: reason of the will of God. Of course, this is
• 36:21
  Speaker 3: absurd and idiotic. If there be an infinite God, he
• 36:24
  Speaker 3: cannot make that wrong, which, in the nature of things
• 36:27
  Speaker 3: is right. Neither can he make an action good the
• 36:29
  Speaker 3: natural consequences of which are evil. Even an infinite God
• 36:33
  Speaker 3: cannot change a fact in spite of him. The relation
• 36:36
  Speaker 3: between the diameter and circumference of a circle would remain
• 36:39
  Speaker 3: the same. All the relations of things to things, of
• 36:43
  Speaker 3: forces to forces of acts, to acts of causes to effects,
• 36:47
  Speaker 3: in the domain of what is called matter and in
• 36:49
  Speaker 3: the realm of what is called mind, are just as certain,
• 36:52
  Speaker 3: just as unchangeable as the relation between the diameter and
• 36:55
  Speaker 3: circumference of a circle. An infinite god could not make
• 36:59
  Speaker 3: any gratitude of virtue any easier than he could make
• 37:02
  Speaker 3: a square triangle. So the foundations of the moral and
• 37:06
  Speaker 3: the immoral are in the nature of things, in the
• 37:09
  Speaker 3: necessary relation between conduct and well being, and an infinite
• 37:13
  Speaker 3: God cannot change these foundations, and cannot increase or diminish
• 37:17
  Speaker 3: the natural consequences of actions. In this world. There is
• 37:21
  Speaker 3: neither chance nor caprice, neither magic nor miracle behind every event,
• 37:26
  Speaker 3: Every thought and dream is the efficient, the natural and
• 37:30
  Speaker 3: necessary cause. The effort to make the will of a
• 37:34
  Speaker 3: supposed God the foundation of morality has filled the world
• 37:37
  Speaker 3: with misery and crime, extinguished in millions of minds the
• 37:40
  Speaker 3: light of reason, and in countless ways hindered and delayed
• 37:44
  Speaker 3: the progress of our race. Intelligent men now know that
• 37:48
  Speaker 3: if there be an infinite God, man cannot in any
• 37:51
  Speaker 3: way increase or decrease the happiness of such a being.
• 37:55
  Speaker 3: They know that man can only commit crimes against sentient beings, who,
• 37:58
  Speaker 3: to some extent at least are within his power, and
• 38:01
  Speaker 3: that a crime by a finite being against an infinite
• 38:04
  Speaker 3: being is an infinite impossibility. This ends section five Section
• 38:16
  Speaker 3: six of Ingersoll, on which way from the works of
• 38:19
  Speaker 3: Robert g Ingersoll, Volume three lectures. This LibriVox recording is
• 38:23
  Speaker 3: in the public domain recording by Scarborough, Section six. For
• 38:29
  Speaker 3: many thousands of years, man has believed in and sought
• 38:32
  Speaker 3: for the impossible. In chemistry. He has searched for a
• 38:35
  Speaker 3: universal solvent, for some way in which to change the
• 38:38
  Speaker 3: baser metals into gold. Even Lord Bacon was a believer
• 38:42
  Speaker 3: in this absurdity. Thousands of men, during many centuries, in
• 38:46
  Speaker 3: thousands of ways, sought to change the nature of lead
• 38:49
  Speaker 3: and iron so that they might be transformed to gold.
• 38:52
  Speaker 3: They had no conception of the real nature of things.
• 38:55
  Speaker 3: They supposed that they had originally been created by a
• 38:58
  Speaker 3: kind of magic, and could, by the same kind of
• 39:00
  Speaker 3: magic be changed into something else. They were all believers
• 39:04
  Speaker 3: in the supernatural, so in mechanics men sought for the impossible.
• 39:09
  Speaker 3: They were believers in perpetual emotion, and they tried to
• 39:12
  Speaker 3: make machines that would, through a combination of levers, furnish
• 39:15
  Speaker 3: the force that propelled them. Thousands of ingenious men wasted
• 39:20
  Speaker 3: their lives in the vain effort to produce machines that would,
• 39:23
  Speaker 3: in some wonderful way create a force. They did not
• 39:26
  Speaker 3: know that force is eternal, that it can neither be
• 39:28
  Speaker 3: created nor destroyed. They did not know that a machine
• 39:32
  Speaker 3: having perpetual motion would necessarily be a universe within itself
• 39:36
  Speaker 3: or independent of this, and in which the force called
• 39:39
  Speaker 3: friction would be necessarily changed without loss, into the force
• 39:43
  Speaker 3: that propelled the machine itself, causing or creating the original
• 39:47
  Speaker 3: force that put it in motion. And yet, in spite
• 39:50
  Speaker 3: of all the absurdities involved, for many centuries, men regarded
• 39:53
  Speaker 3: by their fellows as intelligent and learned, tried to discover
• 39:56
  Speaker 3: the great principle of perpetual motion. Our ancestors studied the
• 40:02
  Speaker 3: stars because in them they thought it possible to learn
• 40:05
  Speaker 3: the fate of nations, the life and destiny of the
• 40:07
  Speaker 3: individual eclipses, wandering comets. The relations of certain stars were
• 40:12
  Speaker 3: the forerunners or causes of prosperity or disaster, of the
• 40:16
  Speaker 3: downfall or upbuilding of kingdoms. Astrology was believed to be
• 40:20
  Speaker 3: a science, and those who studied the stars were consulted
• 40:24
  Speaker 3: by warriors, statesmen, and kings. The account of the star
• 40:27
  Speaker 3: that led the wise men of the East to The
• 40:29
  Speaker 3: Infant Christ was written by a believer in astrology. It
• 40:33
  Speaker 3: would be hard to overstate the time and talent wasted
• 40:36
  Speaker 3: in the study of this so called science. The men
• 40:39
  Speaker 3: who believed in astrology thought that they lived in a
• 40:41
  Speaker 3: supernatural world, a world in which causes and effects had
• 40:45
  Speaker 3: no necessary connection with each other, in which all events
• 40:48
  Speaker 3: were the result of magic and necromancy. Even now, at
• 40:52
  Speaker 3: the close of the nineteenth century, there are hundreds and
• 40:55
  Speaker 3: hundreds of men who make their living by casting the
• 40:57
  Speaker 3: horoscopes of idiots and imbeciles. The perpetual motion of the mechanic,
• 41:03
  Speaker 3: the universal solvent of the chemist, the changing of lead
• 41:06
  Speaker 3: into gold, the foretelling events by the relations of stars
• 41:09
  Speaker 3: were all born of the same ignorance of nature that
• 41:12
  Speaker 3: caused the theologian to imagine an uncaused cause as the
• 41:15
  Speaker 3: cause of all causes and effects. The theologian insisted that
• 41:19
  Speaker 3: there was something superior to nature, and that that something
• 41:22
  Speaker 3: was the creator and preserver of nature. Of course, there
• 41:26
  Speaker 3: is no more evidence of the existence of that something
• 41:29
  Speaker 3: than there is of the philosopher's stone. The mechanics who
• 41:33
  Speaker 3: now believe in perpetual motion are insane. So are the
• 41:36
  Speaker 3: chemists who seek to change one metal into another. So
• 41:39
  Speaker 3: are the honest astrologers, and in a few more years,
• 41:42
  Speaker 3: the same can truthfully be said of the honest theologians.
• 41:47
  Speaker 3: Many of our ancestors believed in the existence of, and
• 41:49
  Speaker 3: sought for, the fountain of perpetual youth. They believed that
• 41:53
  Speaker 3: an old man could stoop and drink from this fountain,
• 41:56
  Speaker 3: and that while he drank, his gray hairs would slowly change,
• 41:59
  Speaker 3: that the tinkles would disappear, that his dim eyes would
• 42:02
  Speaker 3: brighten and grow clear, his heart throb with manhood's force
• 42:06
  Speaker 3: and rhythm, while in his pallid cheeks would burst into
• 42:09
  Speaker 3: blossom the roses of health. They were believers in the supernatural,
• 42:13
  Speaker 3: the miraculous, and nothing seemed more probable than the impossible.
• 42:19
  Speaker 3: This ends section.
• 42:21
  Speaker 4: Six section seven of Ingersoll, on which way from the
• 42:31
  Speaker 4: works of Robert g Ingersoll, Volume three lectures. This LibriVox
• 42:35
  Speaker 4: recording is in the public domain. Section seven. Most people
• 42:41
  Speaker 4: use names in place of arguments. They are satisfied to
• 42:45
  Speaker 4: be disciples followers of the illustrious dead. Each church, each
• 42:51
  Speaker 4: party has a list of great men, and they throw
• 42:55
  Speaker 4: the names of these men at each other when discussing
• 42:58
  Speaker 4: their dogmas, and men prove the inspiration of the Bible,
• 43:04
  Speaker 4: the divinity of Christ by the admissions of soldiers, statesmen,
• 43:08
  Speaker 4: and kings. And in the same way they establish the
• 43:13
  Speaker 4: existence of heaven and Hell. Dispute one of their dogmas,
• 43:18
  Speaker 4: and you will instantly be told that Isaac Newton or
• 43:21
  Speaker 4: Matthew Hale was on the other side, and you'll be
• 43:26
  Speaker 4: asked whether you claim to be superior to Newton or Hale.
• 43:31
  Speaker 4: In our own country, the ministers to establish their absurdities
• 43:36
  Speaker 4: quote the opinions of Webster and of other successful politicians,
• 43:40
  Speaker 4: as though such opinions were demonstrations. Most Protestants will cheerfully
• 43:46
  Speaker 4: admit that they are inferior in brain ingenius to some
• 43:50
  Speaker 4: men who have lived and died in the Catholic faith,
• 43:53
  Speaker 4: That in the matter of preaching funeral sermons, they are
• 43:57
  Speaker 4: not equal to Boussat, that their letters are not as
• 44:01
  Speaker 4: interesting and polished as those written by Pascal, that Torquemada
• 44:07
  Speaker 4: excelled them in the genius of organization, and that for
• 44:10
  Speaker 4: planning a massacre they would not for a moment claim
• 44:14
  Speaker 4: the palm from Catherine de Medici. And yet after these admissions,
• 44:20
  Speaker 4: the same Protestants would insist that the Pope is an
• 44:23
  Speaker 4: unblushing impostor and the Catholic Church a vampire. The so
• 44:29
  Speaker 4: called great men of the world have been mistaken in
• 44:33
  Speaker 4: many things. Lord Bacon denied the Copernican system of astronomy
• 44:40
  Speaker 4: and believed to the day of his death that the
• 44:42
  Speaker 4: sun and stars journeyed around this little earth. Matthew Hale
• 44:46
  Speaker 4: was a firm believer in the existence of witches and wizards.
• 44:51
  Speaker 4: John Wesley believed that earthquakes were caused by sin and
• 44:56
  Speaker 4: that they could be prevented by believing in the Lord
• 44:59
  Speaker 4: Jesus Christ. John Calvin regarded murder as one of the
• 45:04
  Speaker 4: means to preserve the purity of the Gospel. Martin Luther
• 45:10
  Speaker 4: denounced Galileo as a fool because he was opposed to
• 45:15
  Speaker 4: the astronomy of Moses. Webster was in favor of the
• 45:20
  Speaker 4: fugitive slave law and held the Book of Job in
• 45:24
  Speaker 4: high esteem. He wanted votes, and he knelt to the south.
• 45:30
  Speaker 4: He wanted votes, and he flattered the church. This ends
• 45:36
  Speaker 4: section seven.
• 45:44
  Speaker 5: Section eight of Ingersoll on which way from the works
• 45:49
  Speaker 5: of Robert g Ingersoll, Volume three Lectures. This recording is
• 45:53
  Speaker 5: in the public domain, recorded by William Jones, Benita Springs, Florida,
• 46:00
  Speaker 5: Section eight, which way, volumes might be written on the
• 46:05
  Speaker 5: follies and imbecilities of great men. Only a few years
• 46:10
  Speaker 5: ago the really great men were persecuted, imprisoned, or burned.
• 46:14
  Speaker 5: In this way, the Church was enabled to keep the
• 46:18
  Speaker 5: great men on her side. As a matter of fact,
• 46:22
  Speaker 5: it is impossible to tell what the great men really thought.
• 46:26
  Speaker 5: We only know what they said. These great men had
• 46:31
  Speaker 5: families to support, They had a prejudice against prisons, and
• 46:36
  Speaker 5: objected to being burned. And it may be that they
• 46:40
  Speaker 5: thought one way and talked another. The priests said to
• 46:45
  Speaker 5: these men, agree with the creed. Talk on our side,
• 46:50
  Speaker 5: or you will be persecuted to the death. Then the
• 46:54
  Speaker 5: priests turned to the people and cried, hear what the
• 46:58
  Speaker 5: great men say. For a few years we have had
• 47:03
  Speaker 5: something like liberty of speech, and many men have told
• 47:06
  Speaker 5: their thoughts. Now the theologians are not quite so apt
• 47:11
  Speaker 5: to appeal to names as formerly. The really great are
• 47:16
  Speaker 5: not on their side. The leaders of modern thought are
• 47:20
  Speaker 5: not Christians. Now the unbelievers can repeat names, names that
• 47:25
  Speaker 5: stand for intellectual triumphs. Humboldt, helmholzt Eckel, and Huxley Darwin,
• 47:32
  Speaker 5: Spencer and Tindall and many others stand for investigation, discovery,
• 47:39
  Speaker 5: for vast achievements in the world of thought. These men
• 47:43
  Speaker 5: were and are thinkers, and they had and have the
• 47:48
  Speaker 5: courage to express their thoughts. They were not, and are
• 47:52
  Speaker 5: not puppets of priests, nor the trembling worshipers of ghosts.
• 47:59
  Speaker 5: For many years, most of the presidents of American colleges
• 48:03
  Speaker 5: have been engaged in the pious work of trying to
• 48:07
  Speaker 5: prevent the intellectual advancement of the race. To such an
• 48:12
  Speaker 5: extent they have succeeded that none of their students have
• 48:16
  Speaker 5: been or are great scientists. For the purpose of bolstering
• 48:22
  Speaker 5: their creed, the Orthodox do not now repeat the names
• 48:26
  Speaker 5: of the living. Their witnesses are in the cemetery. All
• 48:31
  Speaker 5: the great Christians are dead to day. We want arguments,
• 48:37
  Speaker 5: not names, reasons not opinions. It is degrading to blindly
• 48:44
  Speaker 5: follow a man or a church. Nothing is nobler than
• 48:48
  Speaker 5: to be governed by reason. To be vanquished by the
• 48:52
  Speaker 5: truth is to be a victor. The man who follows
• 48:56
  Speaker 5: is a slave, the man who thinks is free. We
• 49:02
  Speaker 5: must remember that most men have been controlled by their surroundings.
• 49:08
  Speaker 5: Most of the intelligent men in Turkey, or followers of Mohammed.
• 49:13
  Speaker 5: They were rocked in the cradle of the Koran. They
• 49:15
  Speaker 5: received their religious opinions as they did their features, from
• 49:20
  Speaker 5: their parents. Their opinion on the subject of religion is
• 49:25
  Speaker 5: of no possible value. The same may be said of
• 49:29
  Speaker 5: the Christians of our country. Their belief is the result
• 49:34
  Speaker 5: not of thought, of investigation, but of surroundings. All religions
• 49:41
  Speaker 5: have been the result of ignorance. And the seeds were
• 49:44
  Speaker 5: sown and planted in the long night of savagery, in
• 49:49
  Speaker 5: the decline of the Roman power, in the times when
• 49:52
  Speaker 5: prosperity died, when commerce almost cease, when the scepter of
• 49:58
  Speaker 5: authority fell from we and nerveless hands, when arts were
• 50:03
  Speaker 5: lost in the achievements of the past, forgotten or unknown.
• 50:07
  Speaker 5: Then Christians came, and, holding in contempt all earthly things,
• 50:13
  Speaker 5: told their fellows of another world of joy, eternal, beyond
• 50:17
  Speaker 5: the clouds. If learning had not been lost, if the
• 50:23
  Speaker 5: people had been educated, if they had known the literature
• 50:26
  Speaker 5: of Greece and Rome, if they had been familiar with
• 50:30
  Speaker 5: the tragedies of Eschylus, Sophocles, and Euripides, with the philosophy
• 50:35
  Speaker 5: of Zeno and Epicurus, with the orations of Demosthenes. If
• 50:41
  Speaker 5: they had known the works of Art, the miracles of Genius,
• 50:45
  Speaker 5: the passions in Marble, the dreams in Stone, if they
• 50:49
  Speaker 5: had known the history of Rome, if they had understood Lucretius, Cicero,
• 50:54
  Speaker 5: and Caesar, if they had studied the laws the decisions
• 50:59
  Speaker 5: of the Praters, if they had known the thoughts of
• 51:02
  Speaker 5: all the mighty dead, there would have been no soil
• 51:07
  Speaker 5: on which the seeds of Christian superstition could have taken
• 51:11
  Speaker 5: root and grown. But the early Christians hated art and
• 51:16
  Speaker 5: song enjoy They slandered and maligned the human race. Insisted
• 51:22
  Speaker 5: that the world had been blighted by the curse of God,
• 51:25
  Speaker 5: that this life should be used only in making preparations
• 51:29
  Speaker 5: for the next, that education filled the mind with doubt,
• 51:34
  Speaker 5: and science led the soul from God. This ends section.
• 51:41
  Speaker 4: Eight section nine of Ingersoll, on which way from the
• 51:51
  Speaker 4: works of Robert J. Ingersoll, Volume three lectures. This LibriVox
• 51:56
  Speaker 4: recording is in the public domain recording by Tommy Herson, Carlsbad, California.
• 52:02
  Speaker 4: Section nine. There are two ways. One is to live
• 52:07
  Speaker 4: for God that has been tried, and the result has
• 52:11
  Speaker 4: always been the same. It was tried in Palestine many
• 52:14
  Speaker 4: years ago, and the people who tried it were not
• 52:18
  Speaker 4: protected by their God. They were conquered, overwhelmed, and exiled.
• 52:24
  Speaker 4: They lost their country and were scattered over the earth
• 52:27
  Speaker 4: for many centuries. They expected assistance from their God. They
• 52:31
  Speaker 4: believed that they would be gathered together again, that their
• 52:36
  Speaker 4: cities and temples and altars would be rebuilt, that they
• 52:40
  Speaker 4: would again be the favorites of Jehovah, that with his
• 52:44
  Speaker 4: help they would overcome their enemies and rule the world.
• 52:50
  Speaker 4: Century by century, the hope has grown weaker and weaker,
• 52:55
  Speaker 4: until now it is regarded by the intelligent as a dream.
• 53:02
  Speaker 4: A living for God was tried in Switzerland, and it
• 53:05
  Speaker 4: ended in slavery and torture. Every avenue that led to improvement,
• 53:11
  Speaker 4: to progress was closed. Only those in authority were allowed
• 53:16
  Speaker 4: to express their thoughts. No one tried to increase the
• 53:20
  Speaker 4: happiness of people in this world. Innocent pleasure was regarded
• 53:25
  Speaker 4: as sin, laughter was suppressed, all natural joy despised, and
• 53:33
  Speaker 4: love itself denounced as sin. They amused themselves with fasting
• 53:39
  Speaker 4: and prayer, hearing sermons talking about endless pain, committing to
• 53:45
  Speaker 4: memory the genealogies in the Old Testament and now and
• 53:48
  Speaker 4: then burning one of their fellow men. Living for God
• 53:53
  Speaker 4: was tried in Scotland. The people became the serfs and
• 53:58
  Speaker 4: slaves of the blessed Kirk. The ministers became petty tyrants.
• 54:03
  Speaker 4: They poisoned the very springs of life. They interfered with
• 54:07
  Speaker 4: every family, invaded the privacy of every home, sowed the
• 54:11
  Speaker 4: seeds of superstition and fear, and filled the darkness with devils.
• 54:17
  Speaker 4: They claimed to be divinely inspired, that they delivered the
• 54:21
  Speaker 4: messages of God, that to deny their authority was blasphemy,
• 54:26
  Speaker 4: and that all who refused to do their bidding would
• 54:29
  Speaker 4: suffer eternal pain. Under their government, Scotland was a land
• 54:34
  Speaker 4: of sign and sorrow, of grief and pain. The people
• 54:38
  Speaker 4: were slaves. Living for God was tried. In New England.
• 54:42
  Speaker 4: A government was formed in accordance with the Old Testament.
• 54:46
  Speaker 4: The laws, for the most part, were petty and absurd,
• 54:49
  Speaker 4: the penalties cruel and bloody. To the last degree. Religious
• 54:54
  Speaker 4: liberty was regarded as a crime, as an insult to God.
• 54:59
  Speaker 4: Persons dif and belief from those in power were persecuted, whipped,
• 55:04
  Speaker 4: maimed and exiled. People supposed to be in league with
• 55:09
  Speaker 4: the devil were imprisoned or killed. A theological government was established.
• 55:16
  Speaker 4: Ministers were the agents of God. They dictated the laws
• 55:21
  Speaker 4: and fixed the penalties. Everything was under the supervision of
• 55:26
  Speaker 4: the clergy. They had no pity, no mercy. With all
• 55:32
  Speaker 4: their hearts, they hated the natural. They promised happiness in
• 55:37
  Speaker 4: another world, and did all they could to destroy the
• 55:41
  Speaker 4: pleasures of this. Their greatest consolation, their purest joy, was
• 55:49
  Speaker 4: found in their belief that all who failed to obey
• 55:54
  Speaker 4: their words to where their yoke would suffer infinite torture
• 55:59
  Speaker 4: in the eternal dungeons of hell. Living for God was
• 56:04
  Speaker 4: tried in the dark ages. Thousands of scaffolds were wet
• 56:10
  Speaker 4: with blood. Countless swords were thrust through human hearts. The
• 56:16
  Speaker 4: flames of fagots consumed the flesh of men. Dungeons became
• 56:21
  Speaker 4: the homes of those who thought in the name of God.
• 56:26
  Speaker 4: Every cruelty was practiced, every crime committed, and liberty perished
• 56:33
  Speaker 4: from the earth. Everywhere. The result has been the same.
• 56:39
  Speaker 4: Living for God has filled the world with blood and flame.
• 56:46
  Speaker 4: There is another way. Let us live for man for
• 56:52
  Speaker 4: this world. Let us develop the brain and civilize the heart.
• 56:59
  Speaker 4: Let us ask retain the conditions of happiness and live
• 57:03
  Speaker 4: in accordance with them. Let us do what we can
• 57:08
  Speaker 4: for the destruction of ignorance, poverty, and crime. Let us
• 57:14
  Speaker 4: do our best to supply the wants of the body,
• 57:18
  Speaker 4: to satisfy the hunger of the mind, To ascertain the
• 57:24
  Speaker 4: secrets of nature, to the end that we may make
• 57:29
  Speaker 4: the invisible forces the tireless servants of the human race,
• 57:35
  Speaker 4: and fill the world with happy homes. Let the gods
• 57:41
  Speaker 4: take care of themselves. Let us live for man. Let
• 57:47
  Speaker 4: us remember that those who have sought for the truths
• 57:50
  Speaker 4: of nature have never persecuted their fellow men. The astronomers
• 57:55
  Speaker 4: and chemists have forged no chains, built no dutition engens.
• 58:01
  Speaker 4: The geologists have invented no instrument of torture. The philosophers
• 58:06
  Speaker 4: have not demonstrated the truth of their theories by burning
• 58:11
  Speaker 4: their neighbors the great infidels. The thinkers have lived for
• 58:17
  Speaker 4: the good of man. It is noble to seek for truth,
• 58:23
  Speaker 4: to be intellectually honest, to give to others a true
• 58:28
  Speaker 4: transcript of your mind, a photograph of your thoughts, in
• 58:34
  Speaker 4: honest words. This ends section nine.
• 58:45
  Speaker 1: Section ten of Ingersoll on which Way from the works
• 58:48
  Speaker 1: of Robert g Ingersoll, Volume three Lectures. This is a
• 58:52
  Speaker 1: LibriVox recording. All LibriVox recordings are in the public domain.
• 58:55
  Speaker 1: For more information or to volunteer, please visit LibriVox dot org.
• 59:00
  Speaker 1: Recording by Brian Levine, Burbank, California. Section ten. The narrow
• 59:05
  Speaker 1: Road versus the broad road. Here are two ways, the
• 59:10
  Speaker 1: narrow way along which the selfish go, and single file,
• 59:13
  Speaker 1: not wide enough for husband and wife to walk side
• 59:16
  Speaker 1: by side while children clasp their hands. The narrow road
• 59:20
  Speaker 1: over the desert of superstition, with here and there a traveler.
• 59:24
  Speaker 1: The narrow, grassgrown path, filled with flints and broken glass,
• 59:30
  Speaker 1: bordered by thistles and thorns, where the twice born limping
• 59:35
  Speaker 1: walk with bleeding feet. If by this path you see
• 59:38
  Speaker 1: a flower, do not pick it. It is a temptation.
• 59:43
  Speaker 1: Beneath its leaves a serpent lies. Keep your eyes on
• 59:47
  Speaker 1: the New Jerusalem. Do not look back for wife, or
• 59:51
  Speaker 1: child or friend. Think only of saving your own soul.
• 59:56
  Speaker 1: You will be just as happy in heaven with all
• 59:59
  Speaker 1: you love. In hell. Believe, have faith, and you will
• 1:00:03
  Speaker 1: be rewarded for the goodness of another. Look neither to
• 1:00:08
  Speaker 1: the right nor left. Keep on straight on, and you
• 1:00:13
  Speaker 1: will save your worthless, withered, selfish soul. This is the
• 1:00:17
  Speaker 1: narrow road that leads from earth to the Christian's heartless heaven.
• 1:00:22
  Speaker 1: There is another way, the broad road. Give me the
• 1:00:25
  Speaker 1: wide and ample way, the way broad enough for us
• 1:00:29
  Speaker 1: all to go together, The Broadway where the birds sing,
• 1:00:34
  Speaker 1: where the sun shines and the streams murmur. The Broadway
• 1:00:38
  Speaker 1: through the fields where the flowers grow, over the daisied slopes,
• 1:00:42
  Speaker 1: where sunlight lingering seems to sleep and dream. Let us
• 1:00:47
  Speaker 1: go the Broadway with the great world, with science and art,
• 1:00:52
  Speaker 1: with music and the drama, with all that gladdens, thrills, refines,
• 1:00:58
  Speaker 1: and calms. Let us go the wide Road with husband
• 1:01:03
  Speaker 1: and wife, with children and friends, and with all there
• 1:01:06
  Speaker 1: is of joy and love. Between the dawn and dusk
• 1:01:10
  Speaker 1: of life's strange day. This world is a great orange tree,
• 1:01:15
  Speaker 1: filled with blossoms, with ripening and ripened fruit, while underneath
• 1:01:20
  Speaker 1: the bending boughs the fallen slowly turned to dust. Each
• 1:01:24
  Speaker 1: orange is a life. Let us squeeze it dry, get
• 1:01:28
  Speaker 1: all the juice there is, so that when death comes
• 1:01:31
  Speaker 1: we can say there is nothing left but withered peel.
• 1:01:35
  Speaker 1: Let us travel the broad and natural way, Let us
• 1:01:39
  Speaker 1: live for man. To think of what the world has
• 1:01:43
  Speaker 1: suffered from superstition, from religion, from the worship of beast
• 1:01:48
  Speaker 1: and stone and God, is almost enough to make one insane.
• 1:01:52
  Speaker 1: Think of the long long night of ignorance and fear.
• 1:01:57
  Speaker 1: Think of the agony, the sufferings of the past, of
• 1:02:00
  Speaker 1: the days that are dead. I look in gloomy caves.
• 1:02:05
  Speaker 1: I see the sacred serpents coiled waiting for their sacrificial prey.
• 1:02:11
  Speaker 1: I see their open jaws, their restless tongues, their glittering eyes,
• 1:02:15
  Speaker 1: their cruel fangs. I see them sees and crush in
• 1:02:20
  Speaker 1: many horrid folds, the helpless children given by fathers and
• 1:02:24
  Speaker 1: mothers to appease the serpent God. I look again. I
• 1:02:29
  Speaker 1: see temples rot of stone and gilded with barbaric gold.
• 1:02:33
  Speaker 1: I see altars red with human blood. I see the
• 1:02:38
  Speaker 1: solemn priests thrust knives in the white breasts of girls.
• 1:02:43
  Speaker 1: I look again. I see other temples and other altars
• 1:02:48
  Speaker 1: where greedy flames devour the flesh and blood of babes.
• 1:02:52
  Speaker 1: I see other temples and other priests, and other altars
• 1:02:56
  Speaker 1: dripping with the blood of oxen, lambs and doves. I
• 1:03:02
  Speaker 1: look again. I see other temples, and other priests, and
• 1:03:06
  Speaker 1: other altars on which are sacrificed the liberties of man.
• 1:03:11
  Speaker 1: I look. I see the cathedrals of God, the huts
• 1:03:15
  Speaker 1: of peasants, the robes of priests and kings, the rags
• 1:03:20
  Speaker 1: of honest men. I look again. The lovers of God
• 1:03:26
  Speaker 1: are the murderers of men. I see dungeons filled with
• 1:03:30
  Speaker 1: the noblest and the best. I see exiles, wanderers, outcasts,
• 1:03:35
  Speaker 1: millions of martyrs, widows and orphans. I see the cunning
• 1:03:41
  Speaker 1: instruments of torture, and hear the shrieks and sobs and
• 1:03:46
  Speaker 1: moans of millions dead. I see the dungeons gloom. I
• 1:03:53
  Speaker 1: hear the clank of chains. I see the faggot's flames,
• 1:03:58
  Speaker 1: the scorched and black to face, the writhing limbs. I
• 1:04:03
  Speaker 1: hear the jeers and scoffs of pious fiends. I see
• 1:04:09
  Speaker 1: the victim on the rack. I hear the tendons as
• 1:04:14
  Speaker 1: they break. I see a world beneath the feet of priests,
• 1:04:21
  Speaker 1: liberty in chains, every virtue a crime, every crime a virtue,
• 1:04:28
  Speaker 1: Intelligence despised, stupidity, sainted hypocrisy crowned, and the white forehead
• 1:04:35
  Speaker 1: of honor wearing the brand of shame. This was I
• 1:04:41
  Speaker 1: look again, and in the east of Hope's fair sky,
• 1:04:46
  Speaker 1: the first palelight shed by the herald star gives promise
• 1:04:50
  Speaker 1: of another dawn. I look, and from the ashes, blood
• 1:04:55
  Speaker 1: and tears, the heroes leap to bless the future and
• 1:04:59
  Speaker 1: avenge the past. I see a world at war, and
• 1:05:03
  Speaker 1: in the storm and chaos of the deadly strife, thrones crumble,
• 1:05:08
  Speaker 1: altars fall, chains break, creeds change, The highest peaks are
• 1:05:16
  Speaker 1: touched with holy light. The dawn has blossomed. I look again.
• 1:05:22
  Speaker 1: I see discoverers sailing across mysterious seeds. I see inventors
• 1:05:27
  Speaker 1: cunningly enslaved the forces of the world. I see the
• 1:05:30
  Speaker 1: houses being built for schools. Teachers, interpreters of nature slowly
• 1:05:36
  Speaker 1: take the place of priests. Philosophers arise, thinkers give the
• 1:05:41
  Speaker 1: world their wealth of brain and lips grow rich with
• 1:05:44
  Speaker 1: the words of truth. This is I look again, but
• 1:05:50
  Speaker 1: toward the future. Now the popes and priests and kings
• 1:05:54
  Speaker 1: are gone. The altars and the thrones if mingled with
• 1:05:57
  Speaker 1: the dust. The aristocrac of land and cloud have perished.
• 1:06:02
  Speaker 1: From the earth and air, and all the gods are dead.
• 1:06:06
  Speaker 1: A new religion sheds its glory on mankind. It is
• 1:06:10
  Speaker 1: the gospel of this world, the religion of the body,
• 1:06:13
  Speaker 1: of the heart and brain, the evangel of health and joy.
• 1:06:17
  Speaker 1: I see a world at peace, where labor reaps its
• 1:06:21
  Speaker 1: true reward. A world without prisons, without workhouses, without asylums
• 1:06:28
  Speaker 1: for the insane. A world on which the Gibbet's shadow
• 1:06:32
  Speaker 1: does not fall. A world where the poor girl trying
• 1:06:36
  Speaker 1: to win bread with the needle, the needle that has
• 1:06:39
  Speaker 1: been called the asp for the breast of the poor,
• 1:06:42
  Speaker 1: is not driven to the desperate choice of crime or death,
• 1:06:46
  Speaker 1: of suicide or shame. I see a world without the
• 1:06:50
  Speaker 1: beggar's outstretched palm, the miser's heartless stony stare, the piteous
• 1:06:56
  Speaker 1: wail of want, the pallid face of crime, the livid
• 1:07:01
  Speaker 1: lips of lies, the cruel eyes of scorn. I see
• 1:07:06
  Speaker 1: a race without disease of flesh or brain, shapely and fired,
• 1:07:12
  Speaker 1: the married harmony of form and use. And as I look,
• 1:07:16
  Speaker 1: life lengthens, fear dies, joy deepens, love intensifies. The world
• 1:07:27
  Speaker 1: is free. This shall be. This ends Ingersoll's lecture, on
• 1:07:35
  Speaker 1: which way,