The Works of Robert G. Ingersoll Volume VIII Part 64

_Question_. What have you to say concerning the operations of the Society for Psychical Research? Do not its facts and conclusions prove, if not immortality, at least the continuity of life beyond the grave? Are the millions of Spiritualists deluded?

_Answer_. Of course I have heard and read a great deal about the doings of the Society; so, I have some knowledge as to what is claimed by Spiritualists, by Theosophists, and by all other believers in what are called "spiritual manifestations." Thousands of wonderful tings have been established by what is called "evidence"

--the testimony of good men and women. I have seen things done that I could not explain, both by mediums and magicians. I also know that it is easy to deceive the senses, and that the old saying "that seeing is believing" is subject to many exceptions. I am perfectly satisfied that there is, and can be, no force without matter; that everything that is--all phenomena--all actions and thoughts, all exhibitions of force, have a material basis--that nothing exists,--ever did, or ever will exist, apart from matter.

So I am satisfied that no matter ever existed, or ever will, apart from force.

We think with the same force with which we walk. For every action and for every thought, we draw upon the store of force that we have gained from air and food. We create no force; we borrow it all.

As force cannot exist apart from matter, it must be used _with_ matter. It travels only on material roads. It is impossible to convey a thought to another without the a.s.sistance of matter. No one can conceive of the use of one of our senses without substance.

No one can conceive of a thought in the absence of the senses.

With these conclusions in my mind--in my brain--I have not the slightest confidence in "spiritual manifestations," and do not believe that any message has ever been received from the dead.

The testimony that I have heard--that I have read--coming even from men of science--has not the slightest weight with me. I do not pretend to see beyond the grave. I do not say that man is, or is not, immortal. All I say is that there is no evidence that we live again, and no demonstration that we do not. It is better ignorantly to hope than dishonestly to affirm.

_Question_. And what do you think of the modern development of metaphysics--as expressed outside of the emotional and semi- ecclesiastical schools? I refer especially to the power of mind in the curing of disease--as demonstrated by scores of drugless healers.

_Answer_. I have no doubt that the condition of the mind has some effect upon the health. The blood, the heart, the lungs answer-- respond to--emotion. There is no mind without body, and the body is affected by thought--by pa.s.sion, by cheerfulness, by depression.

Still, I have not the slightest confidence in what is called "mind cure." I do not believe that thought, or any set of ideas, can cure a cancer, or prevent the hair from falling out, or remove a tumor, or even freckles. At the same time, I admit that cheerfulness is good and depression bad. But I have no confidence in what you call "drugless healers." If the stomach is sour, soda is better than thinking. If one is in great pain, opium will beat meditation.

I am a believer in what you call "drugs," and when I am sick I send for a physician. I have no confidence in the supernatural. Magic is not medicine.

_Question_. One great object of this movement, is to make religion scientific--an aid to intellectual as well as spiritual progress.

Is it not thus to be encouraged, and destined to succeed--even though it prove the reality and supremacy of the spirit and the secondary importance of the flesh?

_Answer_. When religion becomes scientific, it ceases to be religion and becomes science. Religion is not intellectual--it is emotional.

It does not appeal to the reason. The founder of a religion has always said: "Let him that hath ears to hear, hear!" No founder has said: "Let him that hath brains to think, think!" Besides, we need not trouble ourselves about "spirit" and "flesh." We know that we know of no spirit--without flesh. We have no evidence that spirit ever did or ever will exist apart from flesh. Such existence is absolutely inconceivable. If we are going to construct what you call a "religion," it must be founded on observed and known facts. Theories, to be of value, must be in accord with all the facts that are known; otherwise they are worthless. We need not try to get back of facts or behind the truth. The _why_ will forever elude us. You cannot move your hand quickly enough to grasp your image back of the mirror.

--_Mind_, New York, March, 1899.

THIS CENTURY'S GLORIES.

The laurel of the nineteenth century is on Darwin's brow. This century has been the greatest of all. The inventions, the discoveries, the victories on the fields of thought, the advances in nearly every direction of human effort are without parallel in human history. In only two directions have the achievements of this century been excelled. The marbles of Greece have not been equalled.

They still occupy the niches dedicated to perfection. They sculptors of our century stand before the miracles of the Greeks in impotent wonder. They cannot even copy. They cannot give the breath of life to stone and make the marble feel and think. The plays of Shakespeare have never been approached. He reached the summit, filled the horizon. In the direction of the dramatic, the poetic, the human mind, in my judgment, in Shakespeare's plays reached its limit. The field was harvested, all the secrets of the heart were told. The buds of all hopes blossomed, all seas were crossed and all the sh.o.r.es were touched.

With these two exceptions, the Grecian marbles and the Shakespeare plays, the nineteenth century has produced more for the benefit of man than all the centuries of the past. In this century, in one direction, I think the mind has reached the limit. I do not believe the music of Wagner will ever be excelled. He changed all pa.s.sions, longing, memories and aspirations into tones, and with subtle harmonies wove tapestries of sound, whereon were pictured the past and future, the history and prophecy of the human heart. Of course Copernicus, Galileo, Newton and Kepler laid the foundations of astronomy. It may be that the three laws of Kepler mark the highest point in that direction that the mind has reached.

In the other centuries there is now and then a peak, but through ours there runs a mountain range with Alp on Alp--the steams.h.i.+p that has conquered all the seas; the railway, with its steeds of steel with breath of flame, covers the land; the cables and telegraphs, along which lightning is the carrier of thought, have made the nations neighbors and brought the world to every home; the making of paper from wood, the printing presses that made it possible to give the history of the human race each day; the reapers, mowers and threshers that superseded the cradles, scythes and flails; the lighting of streets and houses with gas and incandescent lamps, changing night into day; the invention of matches that made fire the companion of man; the process of making steel, invented by Bessemer, saving for the world hundreds of millions a year; the discovery of anesthetics, changing pain to happy dreams and making surgery a science; the spectrum a.n.a.lysis, that told us the secrets of the suns; the telephone, that transports speech, uniting lips and ears; the phonograph, that holds in dots and marks the echoes of our words; the marvelous machines that spin and weave, that manufacture the countless things of use, the marvelous machines, whose wheels and levers seem to think; the discoveries in chemistry, the wave theory of light, the indestructibility of matter and force; the discovery of microbes and bacilli, so that now the plague can be stayed without the a.s.sistance of priests.

The art of photography became known, the sun became an artist, gave us the faces of our friends, copies of the great paintings and statues, pictures of the world's wonders, and enriched the eyes of poverty with the spoil of travel, the wealth of art. The cell theory was advanced, embryology was studied and science entered the secret house of life. The biologists, guided by fossil forms, followed the paths of life from protoplasm up to man. Then came Darwin with the "Origin of Species," "Natural Selection," and the "Survival of the Fittest." From his brain there came a flood of light. The old theories grew foolish and absurd. The temple of every science was rebuilt. That which had been called philosophy became childish superst.i.tion. The prison doors were opened and millions of convicts, of unconscious slaves, roved with joy over the fenceless fields of freedom. Darwin and Haeckel and Huxley and their fellow-workers filled the night of ignorance with the glittering stars of truth. This is Darwin's victory. He gained the greatest victory, the grandest triumph. The laurel of the nineteenth century is on his brow.

_Question_. How does the literature of to-day compare with that of the first half of the century, in your opinion?

_Answer_. There is now no poet of laughter and tears, of comedy and pathos, the equal of Hood. There is none with the subtle delicacy, the aerial footstep, the flame-like motion of Sh.e.l.ley; none with the amplitude, sweep and pa.s.sion, with the strength and beauty, the courage and royal recklessness of Byron. The novelists of our day are not the equals of d.i.c.kens. In my judgment, d.i.c.kens wrote the greatest of all novels. "The Tale of Two Cities" is the supreme work of fiction. Its philosophy is perfect. The characters stand out like living statues. In its pages you find the blood and flame, the ferocity and self-sacrifice of the French Revolution.

In the bosom of the Vengeance is the heart of the horror. In 105, North Tower, sits one whom sorrow drove beyond the verge, rescued from death by insanity, and we see the spirit of Dr. Manette tremblingly cross the great gulf that lies between the night of dreams and the blessed day, where things are as they seem, as a tress of golden hair, while on his hands and cheeks fall Lucie's blessed tears. The story is filled with lights and shadows, with the tragic and grotesque. While the woman knits, while the heads fall, Jerry Cruncher gnaws his rusty nails and his poor wife "flops"

against his business, and prim Miss Pross, who in the desperation and terror of love held Mme. Defarge in her arms and who in the flash and crash found that her burden was dead, is drawn by the hand of a master. And what shall I say of Sidney Carton? Of his last walk? Of his last ride, holding the poor girl by the hand?

Is there a more wonderful character in all the realm of fiction?

Sidney Carton, the perfect lover, going to his death for the love of one who loves another. To me the three greatest novels are "The Tale of Two Cities," by d.i.c.kens, "Les Miserables," by Hugo, and "Ariadne," by Ouida.

"Les Miserables" is full of faults and perfections. The tragic is sometimes pushed to the grotesque, but from the depths it brings the pearls of truth. A convict becomes holier than the saint, a prost.i.tute purer than the nun. This book fills the gutter with the glory of heaven, while the waters of the sewer reflect the stars.

In "Ariadne" you find the aroma of all art. It is a cla.s.sic dream.

And there, too, you find the hot blood of full and ample life.

Ouida is the greatest living writer of fiction. Some of her books I do not like. If you wish to know what Ouida really is, read "Wanda," "The Dog of Flanders," "The Leaf in a Storm." In these you will hear the beating of her heart.

Most of the novelists of our time write good stories. They are ingenious, the characters are well drawn, but they lack life, energy. They do not appear to act for themselves, impelled by inner force. They seem to be pushed and pulled. The same may be said of the poets. Tennyson belongs to the latter half of our century. He was undoubtedly a great writer. He had no flame or storm, no tidal wave, nothing volcanic. He never overflowed the banks. He wrote nothing as intense, as n.o.ble and pathetic as the "Prisoner of Chillon;" nothing as purely poetic as "The Skylark;"

nothing as perfect as the "Grecian Urn," and yet he was one of the greatest of poets. Viewed from all sides he was far greater than Sh.e.l.ley, far n.o.bler than Keats. In a few poems Sh.e.l.ley reached almost the perfect, but many are weak, feeble, fragmentary, almost meaningless. So Keats in three poems reached a great height--in "St. Agnes' Eve," "The Grecian Urn," and "The Nightingale"--but most of his poetry is insipid, without thought, beauty or sincerity.

We have had some poets ourselves. Emerson wrote many poetic and philosophic lines. He never violated any rule. He kept his pa.s.sions under control and generally "kept off the gra.s.s." But he uttered some great and splendid truths and sowed countless seeds of suggestion. When we remember that he came of a line of New England preachers we are amazed at the breadth, the depth and the freedom of his thought.

Walt Whitman wrote a few great poems, elemental, natural--poems that seem to be a part of nature, ample as the sky, having the rhythm of the tides, the swing of a planet.

Whitcomb Riley has written poems of hearth and home, of love and labor worthy of Robert Burns. He is the sweetest, strongest singer in our country and I do not know his equal in any land.

But when we compare the literature of the first half of this century with that of the last, we are compelled to say that the last, taken as a whole, is best. Think of the volumes that science has given to the world. In the first half of this century, sermons, orthodox sermons, were published and read. Now reading sermons is one of the lost habits. Taken as a whole, the literature of the latter half of our century is better than the first. I like the essays of Prof. Clifford. They are so clear, so logical that they are poetic. Herbert Spencer is not simply instructive, he is charming.

He is full of true imagination. He is not the slave of imagination.

Imagination is his servant. Huxley wrote like a trained swordsman.

His thrusts were never parried. He had superb courage. He never apologized for having an opinion. There was never on his soul the stain of evasion. He was as candid as the truth. Haeckel is a great writer because he reveres a fact, and would not for his life deny or misinterpret one. He tells what he knows with the candor of a child and defends his conclusions like a scientist, a philosopher.

He stands next to Darwin.

Coming back to fiction and poetry, I have great admiration for Edgar Fawcett. There is in his poetry thought, beauty and philosophy.

He has the courage of his thought. He knows our language, the energy of verbs, the color of adjectives. He is in the highest sense an artist.

_Question_. What do you think of Hall Caine's recent efforts to bring about a closer union between the stage and pulpit?

_Answer_. Of course, I am not certain as to the intentions of Mr.

Caine. I saw "The Christian," and it did not seem to me that the author was trying to catch the clergy.

There is certainly nothing in the play calculated to please the pulpit. There is a clergyman who is pious and heartless. John Storm is the only Christian, and he is crazy. When Glory accepts him at last, you not only feel, but you know she has acted the fool. The lord in the piece is a dog, and the real gentleman is the chap that runs the music hall. How the play can please the pulpit I do not see. Storm's whole career is a failure. His followers turn on him like wild beasts. His religion is a divine and diabolical dream. With him murder is one of the means of salvation. Mr. Caine has struck Christianity a stinging blow between the eyes. He has put two preachers on the stage, one a heartless hypocrite and the other a madman. Certainly I am not prejudiced in favor of Christianity, and yet I enjoyed the play.

If Mr. Caine says he is trying to bring the stage and the pulpit together, then he is a humorist, with the humor of Rabelais.

_Question_. What do recent exhibitions in this city, of scenes from the life of Christ, indicate with regard to the tendencies of modern art?

_Answer_. Nothing. Some artists love the sombre, the melancholy, the hopeless. They enjoy painting the bowed form, the tear-filled eyes. To them grief is a festival. There are people who find pleasure in funerals. They love to watch the mourners. The falling clods make music. They love the silence, the heavy odors, the sorrowful hymns and the preacher's remarks. The feelings of such people do not indicate the general trend of the human mind. Even a poor artist may hope for success if he represents something in which many millions are deeply interested, around which their emotions cling like vines. A man need not be an orator to make a patriotic speech, a speech that flatters his audience. So, an artist need not be great in order to satisfy, if his subject appeals to the prejudice of those who look at his pictures.

I have never seen a good painting of Christ. All the Christs that I have seen lack strength and character. They look weak and despairing. They are all unhealthy. They have the att.i.tude of apology, the sickly smile of non-resistance. I have never seen an heroic, serene and triumphant Christ. To tell the truth, I never saw a great religious picture. They lack sincerity. All the angels look almost idiotic. In their eyes is no thought, only the innocence of ignorance.

I think that art is leaving the celestial, the angelic, and is getting in love with the natural, the human. Troyon put more genius in the representation of cattle than Angelo and Raphael did in angels. No picture has been painted of heaven that is as beautiful as a landscape by Corot. The aim of art is to represent the realities, the highest and n.o.blest, the most beautiful. The Greeks did not try to make men like G.o.ds, but they made G.o.ds like men.

So that great artists of our day go to nature.

_Question_. Is it not strange that, with one exception, the most notable operas written since Wagner are by Italian composers instead of German?

_Answer_. For many years German musicians insisted that Wagner was not a composer. They declared that he produced only a succession of discordant noises. I account for this by the fact that the music of Wagner was not German. His countrymen could not understand it. They had to be educated. There was no orchestra in Germany that could really play "Tristan and Isolde." Its eloquence, its pathos, its sh.o.r.eless pa.s.sion was beyond them. There is no reason to suppose that Germany is to produce another Wagner. Is England expected to give us another Shakespeare?

--_The Sun_, New York, March 19, 1899.

CAPITAL PUNISHMENT AND THE WHIPPING-POST.