Читать книгу The Essential Works of Robert G. Ingersoll - Robert Green Ingersoll - Страница 276

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In the dear old religious days the earth was flat—a little dishing, if anything—and just above it was Jehovah's house, and just below it was where the Devil lived. God and his angels inhabited the third story, the Devil and his imps the basement, and the human race the second floor.

Then they knew where heaven was. They could almost hear the harps and hallelujahs. They knew where hell was, and they could almost hear the groans and smell the sulphurous fumes. They regarded the volcanoes as chimneys. They were perfectly acquainted with the celestial, the terrestrial and the infernal. They were quite familiar with the New Jerusalem, with its golden streets and gates of pearl. Then the translation of Enoch seemed reasonable enough, and no one doubted that before the flood the sons of God came down and made love to the daughters of men. The theologians thought that the builders of Babel would have succeeded if God had not come down and caused them to forget the meaning of words.

In those blessed days the priests knew all about heaven and hell. They knew that God governed the world by hope and fear, by promise and threat, by reward and punishment. The reward was to be eternal and so was the punishment. It was not God's plan to develop the human brain, so that man would perceive and comprehend the right and avoid the wrong. He taught ignorance nothing but obedience, and for obedience he offered eternal joy. He loved the submissive—the kneelers and crawlers. He hated the doubters, the investigators, the thinkers, the philosophers. For them he created the eternal prison where he could feed forever the hunger of his hate. He loved the credulous—those who believed without evidence—and for them he prepared a home in the realm of fadeless light. He delighted in the company of the questionless.

But where is this heaven, and where is this hell? We now know that heaven is not just above the clouds and that hell is not just below the earth. The telescope has done away with the ancient heaven, and the revolving world has quenched the flames of the ancient hell. These theological countries, these imagined worlds, have disappeared. No one knows, and no one pretends to know, where heaven is; and no one knows, and no one pretends to know, the locality of hell. Now the theologians say that hell and heaven are not places, but states of mind—conditions.

The belief in gods and devils has been substantially universal. Back of the good, man placed a god; back of the evil, a devil; back of health, sunshine and harvest was a good deity; back of disease, misfortune and death he placed a malicious fiend.

Is there any evidence that gods and devils exist? The evidence of the existence of a god and of a devil is substantially the same. Both of these deities are inferences; each one is a perhaps. They have not been seen—they are invisible—and they have not ventured within the horizon of the senses. The old lady who said there must be a devil, else how could they make pictures that looked exactly like him, reasoned like a trained theologian—like a doctor of divinity.

Now no intelligent man believes in the existence of a devil—no longer fears the leering fiend. Most people who think have given up a personal God, a creative deity. They now talk about the "Unknown," the "Infinite Energy," but they put Jehovah with Jupiter. They regard them both as broken dolls from the nursery of the past.

The men or women who ask for evidence—who desire to know the truth—care nothing for signs; nothing for what are called wonders; nothing for lucky or unlucky jewels, days or numbers; nothing for charms or amulets; nothing for comets or eclipses, and have no belief in good or evil spirits, in gods or devils. They place no reliance on general or special providence—on any power that rescues, protects and saves the good or punishes the vile and vicious. They do not believe that in the whole history of mankind a prayer has been answered. They think that all the sacrifices have been wasted, and that all the incense has ascended in vain. They do not believe that the world was created and prepared for man any more than it was created and prepared for insects. They do not think it probable that whales were invented to supply the Eskimo with blubber, or that flames were created to attract and destroy moths. On every hand there seems to be evidence of design—design for the accomplishment of good, design for the accomplishment of evil. On every side are the benevolent and malicious—something toiling to preserve, something laboring to destroy. Everything surrounded by friends and enemies—by the love that protects, by the hate that kills. Design is as apparent in decay, as in growth; in failure, as in success; in grief, as in joy. Nature with one hand building, with one hand tearing down, armed with sword and shield—slaying and protecting, and protecting but to slay. All life journeying toward death, and all death hastening back to life. Everywhere waste and economy, care and negligence.

We watch the flow and ebb of life and death—the great drama that forever holds the stage, where players act their parts and disappear; the great drama in which all must act—ignorant and learned, idiotic and insane—without rehearsal and without the slightest knowledge of a part, or of any plot or purpose in the play. The scene shifts; some actors disappear and others come, and again the scene shifts; mystery everywhere. We try to explain, and the explanation of one fact contradicts another. Behind each veil removed, another. All things equal in wonder. One drop of water as wonderful as all the seas; one grain of sand as all the world; one moth with painted wings as all the things that live; one egg from which warmth, in darkness, woos to life an organized and breathing form—a form with sinews, bones and nerves, with blood and brain, with instincts, passions, thoughts and wants—as all the stars that wheel in space.

The smallest seed that, wrapped in soil, has dreams of April rains and days of June, withholds its secret from the wisest men. The wisdom of the world cannot explain one blade of grass, the faintest motion of the smallest leaf. And yet theologians, popes, priests, parsons, who speechless stand before the wonder of the smallest thing that is, know all about the origin of worlds, know when the beginning was, when the end will be, know all about the God who with a wish created all, know what his plan and purpose was, the means he uses and the end he seeks. To them all mysteries have been revealed, except the mystery of things that touch the senses of a living man.

But honest men do not pretend to know; they are candid and sincere; they love the truth; they admit their ignorance, and they say, "We do not know."

After all, why should we worship our ignorance, why should we kneel to the Unknown, why should we prostrate ourselves before a guess?

If God exists, how do we know that he is good, that he cares for us? The Christians say that their God has existed from eternity; that he forever has been, and forever will be, infinite, wise and good. Could this God have avoided being God? Could he have avoided being good? Was he wise and good without his wish or will?

Being from eternity, he was not produced. He was back of all cause. What he is, he was, and will be, unchanged, unchangeable. He had nothing to do with the making or developing of his character.

Nothing to do with the development of his mind. What he was, he is. He has made no progress. What he is, he will be, there can be no change. Why then, I ask, should we praise him? He could not have been different from what he was and is. Why should we pray to him? He cannot change.

And yet Christians implore their God not to do wrong.

The meanest thing charged against the Devil is that he leads the children of men into temptation, and yet, in the Lord's Prayer, God is insultingly asked not to imitate the king of fiends.