 Section 24 Ingersoll on the Chinese God This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Ingersoll's lecture on the Chinese God from the book Lectures of Colonel Robert Green Ingersoll, Volume 2. Messrs Wright, Dickie O'Connor and Merch of the Select Committee on the Causes of the Present Depression of Labor presented the majority special report upon Chinese immigration. These gentlemen are in great fear for the future of our most holy and perfectly authenticated religion, and have, like faithful watchmen from the walls and towers of Zion, hastened to give the alarm. They have informed Congress that Joss has his temple of worship in the Chinese quarters in San Francisco. Within the walls of a dilapidated structure is exposed to the view of the faithful, the God of the Chinaman, and here are his altars of worship. Here he tears up his pieces of paper, here he offers his prayers, here he receives his religious consolations, and here is his road to the celestial land. That Joss is located in a long, narrow room in a building in a back alley upon a kind of altar, that he is a wooden image, looking as much like an alligator as like a human being. That the Chinese think there is such a place as heaven, that all classes of Chinaman worship idols, that the temple is open every day at all hours, that the Chinese have no Sunday, that this heathen God has huge jaws, a big red tongue, large white teeth, a half dozen arms, and big fiery eyeballs. About him are placed offerings of meat and other eatables, a sacrificial offering. No wonder that these members of the community were shocked at such a God, knowing as they did that the only true God was correctly described by the inspired lunatic of Patmos in the following words. And there sat in the midst of the seven golden candlesticks one like unto the son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire, and his feet like unto fine brass, as if they burned in a furnace, and his voice as the sound of many waters, and he had in his right hand seven stars, and out of his mouth went a sharp, two-edged sword, and his countenance was as the sun shining in his strength. Certainly a large mouth filled with white teeth is preferable to one used as the scabbard of a sharp, two-edged sword. Why should these gentlemen object to a God with big fiery eyeballs when their own deity has eyes like a flame of fire? Is it not a little late in the day to object to people because they sacrifice meat and other eatables to their God? We all know that for thousands of years the real God was exceedingly fond of roasted meat, that he loved the savor of burning flesh and delighted in the perfume of fresh, warm blood. The following account of the manner in which the living God desired that his people should sacrifice, tends to show the degradation and religious blindness of the Chinese. Aaron therefore went unto the altar and slew the calf of the sin offering which was for himself, and the sons of Aaron brought the blood unto him, and he dipped his fingers in the blood and put it upon the horns of the altar, and poured out the blood at the bottom of the altar. But the fat and the kidneys and the call above the liver of the sin offering, he burnt upon the altar. As the Lord commanded Moses and the flesh and the hide, he burnt with fire without the camp. And he slew the burnt offering, and Aaron's sons presented unto him the blood which he sprinkled round the altar, and he brought the meat offering and took a handful thereof and burnt upon the altar. He slew also the bullock and the ram for a sacrifice of peace offering which was for the people, and Aaron's sons presented unto him the blood which he sprinkled upon the altar round about, and the fat of the bullock and of the ram, the rump and that which covered the inwards, and the kidneys and the call above the liver, and they put the fat upon the breasts, and he burnt the fat upon the altar. And the breasts and the right shoulder Aaron waved for a wave offering before the Lord as Moses had commanded. If the Chinese only did something like this, we would know that they worshipped the living God. The idea that the supreme head of the American system of religion can be placated with a little meat and ordinary eatables is simply preposterous. He is always asked for blood, and has always asserted that without the shedding of blood there is no remission of sin. The world is also informed by these gentlemen that the idolatry of the Chinese produces a demoralizing effect upon our American youth by bringing sacred things into disrespect and making religion a theme of disgust and contempt. In San Francisco there are some 300,000 people. Is it possible that a few Chinese can bring our holy religion into disgust and contempt? In that city there are 50 times as many churches as joss houses. Scores of sermons are uttered every week. Religious books and papers are plentiful as leaves in autumn and somewhat drier. Thousands of Bibles are within the reach of all, and there too is the example of a Christian city. Why should we send missionaries to China if we cannot convert the heathen when they come here? When missionaries go to a foreign land the poor, benighted people have to take their word for the blessings showered upon a Christian people. But when the heathen come here they can see for themselves. What was simply a story becomes a demonstrated fact. They come in contact with people who love their enemies. They see that in a Christian land men tell the truth. That they will not take advantage of strangers. That they are just and patient, kind and tender, and have no prejudice on account of color, race or religion. That they look upon mankind as brethren. That they speak of God as a universal father and are willing to work and even to suffer for the good, not only of their own countrymen, but of the heathen as well. All this the Chinese see and know, and why they still cling to the religion of their country is to me a matter of amazement. We all know that the disciples of Jesus do unto others as they would that others should do unto them, and that those of Confucius do not unto others anything that they would not that others should do unto them. Surely such peoples ought to live together in perfect peace. Rising with the subject growing heated with a kind of holy indignation, these Christian representatives of a Christian people most solemnly declare that anyone who is really endowed with the correct knowledge of our religious system, which acknowledges the existence of a living God and an accountability to him, and a future state of reward and punishment, who feels that he has an apology for this abominable pagan worship is not a fit person to be ranked as a good citizen of the American Union. It is absurd to make any apology for its toleration. It must be abolished, and the sooner the decree goes forth by the power of this government, the better it will be for the interests of this land. I take this the earliest opportunity to inform these gentlemen, composing a majority of the committee, that we have in the United States no religious system, that this is a secular government, that it has no religious creed, that it does not believe nor disbelieve in a future state of reward and punishment, that it neither affirms nor denies the existence of a living God, and that the only God so far as this government is concerned is the legally expressed will of a majority of the people. Under our flag, the Chinese have the same right to worship a wooden God that you have to worship any other. The Constitution protects equally the Church of Jehovah and the House of Jaws. Whatever their relative positions may be in heaven, they stand upon a perfect equality in the United States. This government is an infidel government. We have a Constitution with man put in and God left out, and it is the glory of this country that we have such a Constitution. It may be surprising to you that I have an apology for pagan worship, yet I have, and it is the same one that I have for the writers of this report. I account for both by the word superstition. Why should we object to their worshiping God as they please? If the worship is improper, the protestation should come not from a committee of Congress, but from God himself. If he is satisfied, that is sufficient. Our religion can only be brought into contempt by the actions of those who profess to be governed by its teachings. This report will do more in that direction than millions of Chinese could do by burning pieces of paper before a wooden image. If you wish to impress the Chinese with the value of your religion of what you are pleased to call the American system, show them that Christians are better than heathens. Prove to them that what you are pleased to call the living God teaches higher and holier things, a grander and purer code of morals than can be found upon pagan pages. Excel these wretches in industry, in honesty, in reverence for parents, in cleanliness, in frugality, and above all by advocating the absolute liberty of human thought. Do not trample upon these people because they have a different conception of things about which even this committee knows nothing. Give them the same privilege you enjoy of making a God after their own fashion and let them describe him as they will. Would you be willing to have them remain if one of their race, thousands of years ago, had pretended to have seen God and had written of him as follows? There went up a smoke out of his nostrils and fire out of his mouth, coals were kindled by it, and he rode upon a cherub and did fly. Why should you object to these people on account of their religion? Your objection has in it the spirit of hate and intolerance. Of that spirit the Inquisition was born. That spirit lighted the faggot, made the thumbscrew, put chains upon the limbs and lashes upon the backs of men. The same spirit bought and sold, captured and kidnapped human beings, sold babes and justified all the horrors of slavery. Congress has nothing to do with the religion of the people. Its members are not responsible to God for the opinions of their constituents. And it may tend to the happiness of the constituents for me to state that they are in no way responsible for the religion of their members. Religion is an individual, not a national matter. And where the nation interferes with the right of conscience, the liberties of the people are devoured by the monster superstition. If you wish to drive out the Chinese, do not make a pretext of religion. Do not pretend that you are trying to do God a favor. Injustice in his name is doubly detestable. The assassin cannot sanctify his dagger by falling on his knees. And it does not help a falsehood if it be uttered as a prayer. Religion used to intensify the hatred of men toward men under the pretense of pleasing God has cursed this world. A portion of this most remarkable report is intensely religious. There is in it almost the odor of sanctity, and when reading it one is impressed with the living piety of its authors. But on the 25th page there are a few passages that must pain the hearts of true believers. Leaving their religious views, the members immediately take themselves to philosophy and prediction. Listen. The Chinese race and the American citizen, whether native born or who is eligible to our naturalization laws and becomes a citizen, are in a state of antagonism. They cannot nor will not ever meet upon common ground and occupy together the same so-called level. This is impossible. The pagan and the Christian travel different paths. This one believes in a living God, that one in the type of monsters and worship of wood and stone. Thus in the religion of the two races of men they are as wide apart as the poles of the two hemispheres. They cannot now nor never will approach the same religious altar. The Christian will not recede to barbarism nor will the Chinese advance to the enlightened belt wherever it is of civilization. He cannot be converted to those modern ideas of religious worship which have been accepted by Europe and which crown the American system. Christians used to believe that through their religion all the nations of the earth were finally to be blessed. In accordance with that belief missionaries have been sent to every land and untold wealth has been expended for what has been called the spread of the gospel. I am almost sure that I have read somewhere that Christ died for all men and that God is no respecter of persons. It was once taught that it was the duty of Christians to tell to all people the tidings of great joy. I have never believed these things myself but have always contended that an honest merchant was the best missionary. Commerce makes friends. Religion makes enemies. The one enriches and the other impoverishes. The one thrives best where the truth is told. The other where falsehoods are believed. For myself I have but little confidence in any business or enterprise or investment that promises dividends only after the death of the stockholders. But I am astonished that four Christian statesmen, four members of Congress in the last quarter of the 19th century who seriously object to people on account of their religious convictions should still assert that the very religion in which they believe and the only religion established by the living God, head of the American system, is not adapted to the spiritual needs of one third of the human race. It is amazing that these four gentlemen have in the defense of the Christian religion announced the discovery that it is wholly inadequate for the civilization of mankind that the light of the cross can never penetrate the darkness of China. That all the labors of the missionary, the example of the good, the exalted character of our civilization make no impression upon the pagan life of the Chinese and that even the report of this committee will not tend to elevate, refine and Christianize the yellow heathen of the Pacific coast. In the name of religion these gentlemen have denied its power and mocked at the enthusiasm of its founder. Worse than this they have predicted for the Chinese a future of ignorance and idolatry in this world and if the American system of religion is true hellfire in the next. For the benefit of these four philosophers and prophets I will give a few extracts from the writings of Confucius that will in my judgment compare favorably with the best passages of their report. My doctrine is that man must be true to the principles of his nature and the benevolent exercises of them toward others. With coarse rice to eat, with water to drink and with my bended arm for a pillow I still have joy. Riches and honor acquired by injustice are to me but floating clouds. The man who in view of gain thinks of righteousness, who in view of danger forgets life, and who remembers an old agreement however far back it extends, such a man may be reckoned a complete man. Recompense injury with justice and kindness with kindness. There is one word which may serve as rule of practice for all one's life. Reciprocity is that word. When the ancestors of the four Christian congressmen were barbarians, when they lived in caves, gnawed bones and worshipped dried snakes, the infamous Chinese were reading these sublime sentences of Confucius. When the forefathers of these Christian statesmen were hunting toads to get the jewels out of their heads to be used as charms, the wretched Chinese were calculating eclipses and measuring the circumference of the earth. When the progenitors of these representatives of the American system of religion were burning women charged with nursing devils, these people incapable of being influenced by the exalted character of our civilization were building asylums for the insane. Neither should it be forgotten that for thousands of years the Chinese have honestly practiced the great principle known as civil service reform, a something that even the administration of Mr. Hayes has reached only through the proxy of promise. If we wish to prevent the immigration of the Chinese, let us reform our treaties with the vast empire from whence they came. For thousands of years the Chinese secluded themselves from the rest of the world. They did not deem the Christian nations fit to associate with. We forced ourselves upon them. We called not with cards but with cannon. The English battered down the door in the names of opium and Christ. This infamy was regarded as another triumph for the gospel. At last in self-defense the Chinese allowed Christians to touch their shores. Their wise men, their philosophers protested and prophesied that time would show that Christians could not be trusted. This report proves that the wise men were not only philosophers but prophets. Treat China as you would England. Keep a treaty while it is in force. Change it if you will according to the laws of nations, but on no account excuse a breach of national faith by pretending that we are dishonest for God's sake. End of Ingersoll's lecture on the Chinese God. This has been a LibriVox recording read for you by Ted DeLorm in Fort Mill, South Carolina on August 1st, 2009. Section 25, Ingersoll's letter, is Suicide a Sin. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Ingersoll's letter is Suicide a Sin from the book Lectures of Colonel Robert Green Ingersoll, Volume 2. I do not know whether self-killing is on the increase or not. If it is then there must be on the average more trouble, more sorrow, more failure, and consequently more people are driven to despair. In civilized life there is a great struggle, great competition, and many fall. To fail in a great city is like being wrecked at sea. In the country a man has friends. He can get a little credit, a little help, but in the city it is different. The man is lost in the multitude. In the roar of the streets his cry is not heard. Death becomes his only friend. Death promises release from want, from hunger and pain, and so the poor wretch lays down his burden, dashes it from his shoulders, and falls asleep. To me all this seems very natural. The wonder is that so many endure and suffer to the natural end, that so many nurse the spark of life in huts and prisons, keep it and guard it through years of misery and want, support it by beggary, by eating the crust found in the gutter, and to whom it only gives days of weariness and nights of fear and dread. Why should the man sitting amid the wreck of all he had, the loved ones dead, friends lost, seek to lengthen, to preserve his life? What can the future have for him? Under many circumstances a man has the right to kill himself. When life is of no value to him, when he can be of no real assistance to others, why should a man continue? When he is of no benefit, when he is a burden to those he loves, why should he remain? The old idea was that God made us and placed us here for a purpose, and that it was our duty to remain until he called us. The world is outgrowing this absurdity. What pleasure can it give God to see a man devoured by a cancer, to see the quivering flesh slowly eaten, to see the nerves throbbing with pain? Is this a festival for God? Why should the poor wretch stay and suffer? A little morphine would give him sleep. The agony would be forgotten, and he would pass unconsciously from happy dreams to painless death. If God determines all births and deaths, of what use is medicine, and why should doctors defy with pills and powders the decrees of God? No one except a few insane act now according to this childish superstition. Why should a man surrounded by flames in the midst of a burning building, from which there is no escape, hesitate to put a bullet through his brain or a dagger in his heart? Would it give God pleasure to see him burn? When did the man lose the right of self-defense? So when a man has committed some awful crime, why should he stay and ruin his family and friends? Why should he add to the injury? Why should he live, filling his days and nights and the days and nights of others with grief and pain, with agony and tears? Why should a man sentenced to imprisonment for life hesitate to still his heart? The grave is better than the cell. Sleep is sweeter than the ache of toil. The dead have no masters. So the poor girl, betrayed and deserted, the door of home closed against her, the faces of friends averted, no hand that will help, no eye that will soften with pity, the future an abyss filled with monstrous shapes of dread and fear, her mind wracked by fragments of thoughts like clouds broken by storm, pursued, surrounded by the serpents of remorse, flying from horrors too great to bear, rushes with joy through the welcome door of death. Undoubtedly there are many cases of perfectly justifiable suicide, cases in which not to end life would be a mistake, sometimes almost a crime. As to the necessity of death each must decide for himself, and if a man honestly decides that death is best, best for him and others, and acts upon the decision, why should he be blamed? Certainly the man who kills himself is not a physical coward. He may have lacked moral courage, but not physical. It may be said that some men fight duels because they are afraid to decline. They are between two fires, the chance of death and the certainty of dishonour, and they take the chance of death. So the Christian martyrs were, according to their belief, between two fires, the flames of the faggot that could burn but for a few moments, and the fires of God that were eternal. And they chose the flames of the faggot. Men who fear death to that degree that they will bear all the pains and pangs that nerves can feel, rather than die, cannot afford to call the suicide a coward. It does not seem to me that Brutus was a coward or that Seneca was. Surely Anthony had nothing left to live for. Cato was not a craven. He acted on his judgment. So with hundreds of others who felt that they had reached the end, that the journey was done, the voyage was over and so feeling stopped. It seems certain that the man who commits suicide, who does the thing that stops all other deeds, that shackles accident and bolts up change, is not lacking in physical courage. If men had the courage, they would not linger in prisons, in arms houses, in hospitals. They would not bear the pangs of incurable disease, the stains of dishonour. They would not live in filth and want, in poverty and hunger. Neither would they wear the chain of slavery. All this can be accounted for only by the fear of death or of something after. Seneca, knowing that Nero intended to take his life, had no fear. He knew that he could defeat the Emperor. He knew that at the bottom of every river in the coil of every rope, on the point of every dagger, liberty sat and smiled. He knew that it was his own fault, if he allowed himself to be tortured to death by his enemy. He said, there is this blessing that while life has but one entrance, it has exits innumerable. And as I choose the house in which I live, the ship in which I sail, so will I choose the time and manner of my death. To me this is not cowardly, but manly and noble. Under the Roman law persons found guilty of certain offences were not only destroyed, but their blood was polluted and their children became outcasts. If however they died before conviction their children were saved. Many committed suicide to save their babes. Certainly they were not cowards, although guilty of great crimes, they had enough of honour of manhood left to save their innocent children. This was not cowardice. Without doubt many suicides are caused by insanity. Men lose their property, the fear of the future overpowers them. Things lose proportion, they lose poise and balance, and in a flash a gleam of frenzy kill their selves. The disappointed in love broken in heart, the light fading from their lives seek the refuge of death. Those who take their lives in painful, barbarous ways, who mangle their throats with broken glass, dash themselves from towers and roofs, take poisons that torture like the rack. Such persons must be insane. But those who take the facts into account, who weigh the arguments for and against, and who decide that death is best, the only good, and then resort to reasonable means may be so far as I can see in full possession of their minds. Life is not the same to all, to some a blessing, to some a curse, to some not much in any way, some leave it with unspeakable regret, some with the keenest joy, and some with indifference. Religion, or the decadence of religion, has a bearing upon the number of suicides. The fear of God, of judgment, of eternal pain will stay the hand, and people so believing will suffer here until relieved by natural death. A belief in the eternal agony beyond the grave will cause such believers to suffer the pangs of this life. When there is no fear of the future, when death is believed to be a dreamless sleep, men have less hesitation about ending their lives. On the other hand, Orthodox religion has driven millions to insanity. It has caused parents to murder their children, and many thousands to destroy themselves and others. It seems probable that all real, genuine Orthodox believers who kill themselves must be insane. And to such a degree that their belief is forgotten, God and Hell are out of their minds. I am satisfied that many who commit suicide are insane, many are in the twilight or dusk of insanity, and many are perfectly sane. The law we have in this state, making it a crime to attempt suicide, is cruel and absurd and calculated to increase the number of successful suicides. When a man has suffered so much, when he has been so persecuted and pursued by disaster that he seeks the rest and sleep of death, why should the state add to the sufferings of that man? A man seeking death, knowing that he will be punished if he fails, will take extra pains and precautions to make death certain. This law was born of superstition, passed by thoughtlessness and enforced by ignorance and cruelty. When the house of life becomes a prison, when the horizon has shrunk and narrowed to a cell, and when the convict longs for the liberty of death, why should the effort to escape be regarded as a crime? Of course I regard life from a natural point of view. I do not take God's heavens or hells into account. My horizon is the known, and my estimate of life is based upon what I know of life here in this world. People should not suffer for the sake of supernatural beings or for other worlds or the hopes and fears of some future state. Our joys, our sufferings, and our duties are here. The law of New York about the attempt to commit suicide and the law as to divorce are about equal. Both are idiotic. Law cannot prevent suicide. Those who have lost all fear of death care nothing for law and its penalties. Death is liberty, absolute and eternal. We should remember that nothing happens but the natural. Back of every suicide and every attempt to commit suicide is the natural and efficient cause. Nothing happens by chance. In this world the facts touch each other. There is no space between, no room for chance. Given a certain heart and brain, certain conditions and suicide is the necessary result. If we wish to prevent suicide we must change conditions. We must by education, by invention, by art, by civilization add to the value of the average life. We must cultivate the brain and heart. Do away with false pride and false modesty. We must become generous enough to help our fellows without degrading them. We must make industry useful work of all kinds honorable. We must mingle a little affection with our charity, a little fellowship. We should allow those who have sinned to really reform. We should not think only of what the wicked have done but we should think of what we have wanted to do. People do not hate the sick. Why should they despise the mentally weak, the diseased in brain? Our actions are the fruit, the result of circumstances, of conditions and we do as we must. This great truth should fill the heart with pity for the failures of our race. Sometimes I have wondered that Christians denounced the suicide, that in old times they buried him where the roads crossed and drove a stake through his body. They took his property from his children and gave it to the state. If Christians would only think they would see the Orthodox religion rests upon suicide, that man was redeemed by suicide and that without suicide the whole world would have been lost. If Christ were God then he had the power to protect himself from the Jews without hurting them. But instead of using his power he allowed them to take his life. If a strong man should allow a few little children to hack him to death with knives when he could easily have brushed them aside, would we not say that he committed suicide? There is no escape. If Christ were in fact God and allowed the Jews to kill him then he consented to his own death, refused though perfectly able to defend and protect himself and was in fact a suicide. We cannot reform the world by law or by superstition. As long as there shall be pain and failure, want and sorrow, agony and crime, men and women will untie life's knot and seek the peace of death. To the hopelessly imprisoned, to the dishonored and despised, to those who have failed, who have no future, no hope, to the abandoned, the broken hearted, to those who are only remnants and fragments of men and women, how consoling, how enchanting is the thought of death. And even to the most fortunate, death at last is a welcome deliverer. Death is as natural and as merciful as life. When we have journeyed long, when we are weary, when we wish for the twilight, for the dusk, for the cool kisses of the night, when the senses are dull, when the pulse is faint and low, when the mists gather on the mirror of memory, when the past is almost forgotten, the present hardly perceived, when the future has but empty hands, death is as welcome as a strain of music. After all, death is not so terrible as joyless life. Next to eternal happiness is to sleep in the soft clasp of the cool earth, disturbed by no dream, by no thought, by no pain, by no fear, unconscious of all and forever. The wonder is that so many live, that in spite of rags and want, in spite of tenement and gutter, of filth and pain, they limp and stagger and crawl beneath their burdens to the natural end. The wonder is that so few of the miserable are brave enough to die, that so many are terrified by the something after death, by the specters and phantoms of superstition. Most people are in love with life, how they cling to it in the arctic snows, how they struggle in the waves and currents of the sea, how they linger in famine, how they fight disaster and despair. On the crumbling edge of death they keep the flag flying and go down at last full of hope and courage, but many have not such natures. They cannot bear defeat, they are disheartened by disaster, they lie down on the field of conflict and give the earth their blood. They are our unfortunate brothers and sisters. We should not curse or blame. We should pity. On their pallid faces our tears should fall. One of the best men I ever knew, with an affectionate wife, a charming and loving daughter, committed suicide. He was a man of generous impulses. His heart was loving and tender. He was conscientious and so sensitive that he blamed himself for having done what at the time he thought wise and best. He was the victim of his virtues. Let us be merciful in our judgments. All we can say is that the good and the bad, the loving and the malignant, the conscientious and the vicious, the educated and the ignorant, actuated by many motives, urged and pushed by circumstances and conditions, sometimes in the calm of judgment, sometimes in passion, storm and stress, sometimes in whirl and tempest of insanity, raised their hands against themselves and desperately put out the light of life. Those who attempt suicide should not be punished. If they are insane they should, if possible, be restored to reason. If sane they should be reasoned with, calmed and assisted. Section 26. Ingersoll's Letter, The Right to One's Life Section 26. Ingersoll's Letter, The Right to One's Life. Colonel Ingersoll's eloquent reply to his critics. From the book, Lectures of Colonel Robert Green Ingersoll, Volume 2. In the article written by me about suicide the ground was taken that under many circumstances a man has the right to kill himself. This has been attacked with great fury by clergymen, editors and the writers of letters. These people contend that the right of self-destruction does not and cannot exist. They insist that life is the gift of God and that he only has the right to end the days of men. That it is our duty to beat the sorrows that he sins with grateful patience. Some have denounced suicide as the worst of crimes, worse than the murder of another. The first question then is, has a man under any circumstances the right to kill himself? A man is being slowly devoured by a cancer. His agony is intense. His suffering all that nerves can feel. His life is slowly being taken. Is this the work of the good God? Did the compassionate God create the cancer so that it might feed on the quivering flesh of this victim? This man, suffering agonies beyond the imagination to conceive, is of no use to himself. His life is but a succession of pangs. He is of no use to his wife, his children, his friends or society. Day after day, he is rendered unconscious by drugs that numb the nerves and put the brain to sleep. Has he the right to render himself unconscious? Is it proper for him to take refuge in sleep? If there be a good God, I cannot believe that he takes pleasure in the sufferings of men, that he gloats over the agonies of his children. If there be a good God, he will to the extent of his power lessen the evils of life. So I insist that the man being eaten by the cancer, a burden to himself and others, useless in every way, has the right to end his pain and pass through happy sleep to dreamless rest. But those who have answered me would say to this man, it is your duty to be devoured. The good God wishes you to suffer. Your life is the gift of God. You hold it in trust and you have no right to end it. The cancer is the creation of God and it is your duty to furnish it with food. Take another case. A man is on a burning ship. The crew and the rest of the passengers have escaped, gone in the lifeboats, and he is left alone. In the wide horizon there is no sail, no sign of help. He cannot swim. If he leaps into the sea, he drowns. If he remains on the ship, he burns. In any event he can live but a few moments. Those who have answered me, those who insist that under no circumstances a man has the right to take his life, would say to this man on the deck, remain where you are. It is the desire of your loving heavenly Father that you be clothed in flame. That you slowly roast. That your eyes be scorched to blindness. And that you die insane with pain. Your life is not your own. Only the agony is yours. I would say to this man, do as you wish. If you prefer drowning to burning, leap into the sea between the inevitable evils you have the right of choice. You can help no one, not even God, by allowing yourself to be burned, and you can injure no one, not even God, by choosing the easier death. Let us suppose another case. A man has been captured by savages in Central Africa. He is about to be tortured to death. His captors are going to thrust splinters of pure wood into his flesh and then set them on fire. He watches them as they make the preparations. He knows what they are about to do and what he is about to suffer. There is no hope of rescue, of help. He has a vial of poison. He knows that he can take it and in one moment pass beyond their power, leaving to them only the dead body. Is this man under obligation to keep his life because God gave it until the savages by torture take it? Are the savages the agents of the good God? Are they the servants of the infinite? Is it the duty of this man to allow them to wrap his body in a garment of flame? Has he no right to defend himself? Is it the will of God that he die by torture? What would any man of ordinary intelligence do in a case like this? Is there room for discussion? If the man took the poison, shortened his life a few moments, escaped the tortures of the savages, is it possible that he would in another world be tortured forever by an infinite savage? Suppose another case in the good old days when the inquisition flourished, when men loved their enemies and murdered their friends, many frightful and ingenious ways were devised to touch the nerves of pain. Those who loved God, who had been born twice, would take a fellow man who had been convicted of heresy, lay him upon the floor of a dungeon, secure his arms and legs with chains, fasten trim to the earth so that he could not move, put an iron vessel the opening downward on his stomach, place in the vessel several rats, then tie it securely to his body, then these worshippers of God would wait until the rats seeking food and liberty would gnaw through the body of the victim. Now if a man about to be subjected to this torture had within his hand a dagger, would it excite the wrath of the good God if with one quick stroke he found the protection of death? To this question there can be but one answer. In the cases I have supposed it seems to me that each person would have the right to destroy himself. It does not seem possible that the man was under obligation to be devoured by a cancer, to remain upon the ship and perish in flame, to throw away the poison and be tortured to death by savages, to drop the dagger and endure the mercies of the church. If in the cases I have supposed men would have the right to take their lives, then I was right when I said that under many circumstances a man has a right to kill himself. Second, I denied that persons who killed themselves were physical cowards. They may lack moral courage, they may exaggerate their misfortunes, lose the sense of proportion, but the man who plunges the dagger in his heart, who sends the bullet through his brain, who leaps from some roof and dashes himself against the stones beneath, is not and cannot be a physical coward. The basis of cowardice is the fear of injury or the fear of death, and when that fear is not only gone but in its place is the desire to die, no matter by what means, it is impossible that cowardice should exist. The suicide wants the very thing that a coward fears. He seeks the very thing that cowardice endeavors to escape. So the man forced to a choice of evils choosing the less is not a coward but a reasonable man. It must be admitted that the suicide is honest with himself, he is to bear the injury if it be one. Certainly there is no hypocrisy and just as certainly there is no physical cowardice. Is the man who takes morphine rather than be eaten to death by a cancer a coward? Is the man who leaps into the sea rather than be burned a coward? Is the man that takes poison rather than be tortured to death by savages or Christians a coward? Third, I also took the position that some suicides were sane, that they acted on their best judgment and that they were in full possession of their minds. Now if under some circumstances a man has the right to take his life and if under such circumstances he does take his life then it cannot be said that he was insane. Most of the persons who have tried to answer me have taken the ground that suicide is not only a crime but some of them have said that it is the greatest of crimes. Now if it be a crime then the suicide must have been sane. So all persons who denounce the suicide as a criminal admit that he was sane. Under the law an insane person is incapable of committing a crime. All the clergymen who have answered me and who have passionately asserted that suicide is a crime have by that assertion admitted that those who killed themselves were sane. They agree with me and not only admit but assert that some who have committed suicide were sane and in the full possession of their minds. It seems to me that these three propositions have been demonstrated to be true. First, that under some circumstances a man has the right to take his life. Second, that the man who commits suicide is not a physical coward. And third, that some who have committed suicide were at the same time sane and in full possession of their minds. Fourth I insisted and still insist that suicide was and is the foundation of the Christian religion. I still insist that if Christ were God he had the power to protect himself without injuring his assailants. That having that power it was his duty to use it and that failing to use it he consented to his own death and was guilty of suicide. To this the clergy answered that it was self-sacrifice for the redemption of man that he made an atonement for the sins of believers. These ideas about redemption and atonement are born of a belief in the fall of man on account of the sins of our first parents and of the declaration that without the shedding of blood there is no remission of sin. The foundation has crumbled. No intelligent person now believes in the fall of man that our first parents were perfect and that their descendants grew worse and worse at least until the coming of Christ. Intelligent men now believe that ages and ages before the dawn of history man was a poor naked cruel ignorant and degraded savage whose language consisted of a few sounds of terror of hatred and delight. That he devoured his fellow man having all the vices but not all the virtues of the beasts. That the journey from the den to the home the palace has been long and painful through many centuries of suffering of cruelty and war through many ages of discovery invention self-sacrifice and thought. Redemption and atonement are left without a fact on which to rest. The idea that an infinite God creator of all worlds came to this grain of sand learned the trade of a carpenter discussed with Pharisees and scribes and allowed a few infuriated Hebrews to put him to death that he might atone for the sins of men and redeem a few believers from the consequences of his own wrath can find no lodgement in a good and natural brain. In no mythology can anything more monstrously unbelievable be found. But if Christ were a man and attacked the religion of his times because it was cruel and absurd if he endeavored to found a religion of kindness of good deeds to take the place of heartlessness and ceremony and if rather than to deny what he believed to be right and true he suffered death then he was a noble man a benefactor of his race. But if he were God there was no need of this the Jews did not wish to kill God if he had only made himself known all knees would have touched the ground. If he were God it required no heroism to die he knew that what we call death is but the opening of the gates of eternal life. If he were God there was no self sacrifice he had no need to suffer pain he could have changed the crucifixion to a joy. Even the editors of religious weeklies see that there is no escape from these conclusions from these arguments and so instead of attacking the arguments they attack the man who makes them. Fifth I denounce the law of New York that makes an attempt to commit suicide a crime. It seems to me that one who has suffered so much that he passionately longs for death should be pitied instead of punished helped rather than imprisoned a despairing woman who had vainly sought for leave to toil a woman without home without friends without bread with clasped hands with tear-filled eyes with broken words of prayer in the darkness of night leaps from the dock hoping longing for the tearless sleep of death. She is rescued by a kind courageous man handed over to the authorities indicted, tried, convicted, clothed in a convict's garb and locked in a felon's cell. To me this law seems barbarous and absurd a law that only savages would enforce. Sixth in this discussion a curious thing has happened. For several centuries the clergy have declared that while infidelity is a very good thing to live by it is a bad support a wretched consolation in the hour of death. They have in spite of the truth declared that all the great unbelievers died trembling with fear asking God for mercy surrounded by fiends in the torments of despair. Think of the thousands and thousands of clergymen who have described the last agonies of Voltaire who died as peacefully as a happy child smilingly passes from play to slumber the final anguish of Hume who fell into his last sleep as serenely as a river running between green and shaded banks reaches the sea. The despair of Thomas Paine one of the bravest one of the noblest men who met the night of death untroubled as a star that meets the morning. At the same time these ministers admitted that the average murderer could meet death on the scaffold with perfect serenity and could smilingly ask the people who had gathered to see him killed meet him in heaven. But the honest man who had expressed his honest thoughts against the creed of the church in power could not die in peace. God would see to it that his last moments should be filled with the insanity of fear that with his last breath he should utter the shriek of remorse, the cry for pardon. This has all changed and now the clergy in their sermons answering me declare that the atheists the free thinkers have no fear of death that to avoid some little annoyance a passing inconvenience they gladly and cheerfully put out the light of life. It is now said that Infidel's believe that death is the end that it is a dreamless sleep that it is without pain that therefore they have no fear, care nothing for gods or heavens or hells nothing for the threats of the pulpit, nothing for the day of judgment and that when life becomes a burden they carelessly throw it down. The Infidel's are so afraid of death that they commit suicide. This certainly is a great change and I congratulate myself on having forced the clergy to contradict themselves. Seventh the clergy take the position that the atheist the unbeliever has no standard of morality that he can have no real conception of right and wrong. They are of the opinion that it is impossible for one to be moral or good unless he believes in some being far above himself. In this connection we might ask how God can be moral or good unless he believes in some being superior to himself. What is morality? It is the best thing to do under the circumstances. What is the best thing to do under the circumstances? That which will increase the sum of human happiness or lessen it the least. Happiness in its highest noblest form is the only good. That which increases or preserves or creates happiness is moral. That which decreases it or puts it in peril is immoral. It is not hard for an atheist, for an unbeliever to keep his hands out of the fire. He knows that burning his hands will not increase his well-being and he is moral enough to keep them out of the flames. So it may be said that each man acts according to his intelligence so far as what he considers his own good is concerned. Sometimes he is swayed by passion, by prejudice, by ignorance but when he is really intelligent master of himself he does what he believes is best for him. If he is intelligent enough he knows that what is really good for him is good for others, for all the world. It is impossible for me to see why any belief in the supernatural is necessary to have a keen perception of right and wrong. Every man who has the capacity to suffer and enjoy and has imagination enough to give the same capacity to others has within himself the natural basis of all morality. The idea of morality was born here in this world of the experience, the intelligence of mankind. Morality is not of supernatural origin. It did not fall from the clouds and it needs no belief in the supernatural, no supernatural promises or threats, no supernatural heavens or hells to give it force and life. Subjects who are governed by the threats and promises of a king are merely slaves. They are not governed by the ideal, by noble views of right and wrong. They are obedient cowards controlled by fear or beggars governed by rewards, by alms. Right and wrong exist in the nature of things. Murder was just as criminal before as after the promulgation of the Ten Commandments. Eighth, many of the clergy, some editors and some writers of letters who have answered me, have said that suicide is the worst of crimes and that a man had better murder somebody else than himself. One clergyman gives as a reason for this statement that the suicide dies in an act of sin and therefore he had better kill another person. Probably he would commit a less crime if he would murder his wife or mother. I do not see that it is any worse to die than to live in sin. To say that it is not as wicked to murder another as yourself seems absurd. The man about to kill himself wishes to die. Why is it better for him to kill another man who wishes to live? To my mind it seems clear that you had better injure yourself than another. Better be a spendthrift than thief. Better throw away your own money than steal the money of another. Better kill yourself if you wish to die than murder one whose life is full of joy. The clergy tell us that God is everywhere and that it is one of the greatest possible crimes to rush into His presence. It is wonderful how much they know about God and how little about their fellow men. Wonderful the amount of their information about other worlds and how limited their knowledge is of this. There may or may not be an infinite being. I neither affirm nor deny. I am honest enough to say that I do not know. I am candid enough to admit that the question is beyond the limitations of my mind. Yet I think I know as much on that subject as any human being knows or ever knew and that is nothing. I do not say that there is not another world, another life. Neither do I say that there is. I say that I do not know. It seems to me that every sane and honest man must say the same. But if there is an infinitely good God and another world, then the infinitely good God will be just as good to us in that world as he is in this. If this infinitely good God loves his children in this world, he will love them in another. If he loves a man when he is alive, he will not hate him the instant he is dead. If we are the children of an infinitely wise and powerful God, he knew exactly what we would do, the temptations that we could and could not withstand, knew exactly the effect that everything would have upon us, knew under what circumstances we would take our lives, and produced such circumstances himself. It is perfectly apparent that there are many people incapable by nature of bearing the burdens of life, incapable of preserving their mental poise in stress and strain of disaster, disease, and loss, and who, by failure, by misfortune and want, are driven to despair and insanity, in whose darkened minds there comes like a flash of lightning in the night the thought of death, a thought so strong, so vivid, that all fear is lost, all ties broken, all duties, all obligations, all hopes forgotten, and naught remains except a fierce and wild desire to die. Thousands and thousands become moody, melancholy, brood upon the loss of money, of position, of friends, until reason abdicates, and frenzy takes possession of the soul. If there be an infinitely wise and powerful God, all this was known to him from the beginning, and he so created things, established relations, put in operation causes and effects, that all that has happened was the necessary result of his own acts. Ninth. Nearly all who have tried to answer what I said have been exceeding careful to misquote me, and then answer something that I never uttered. They have declared that I have advised people who were in trouble, somewhat annoyed, to kill themselves, that I have told men who have lost their money, who had failed in business, who were not in good health, to kill themselves at once, without taking into consideration any duty that they owed to wives, children, friends, or society. No man has a right to leave his wife to fight the battle alone if he is able to help. No man has a right to desert his children if he can possibly be of use, as long as he can add to the comfort of those he loves, as long as he can stand between wife and misery, between child and want, as long as he can be of use, it is his duty to remain. I believe in the cheerful view, in looking at the sunny side of things, in bearing with fortitude the evils of life, in struggling against adversity, in finding the fuel of laughter even in disaster, in having confidence in tomorrow, in finding the pearl of joy among the flints and shards, and in changing by the alchemy of patience even evil things to good. I believe in the gospel of cheerfulness, of courage and good nature, of the future I have no fear. My fate is the fate of the world, of all that live. My anxieties are about this life, this world. About the phantoms called gods and their impossible hells, I have no care, no fear. The existence of God I neither affirm nor deny. I wait. The immortality of the soul I neither affirm nor deny. I hope, hope for all of the children of men. I have never denied the existence of another world, nor the immortality of the soul. For many years I have said that the idea of immortality, that like a sea has ebbed and flowed in the human heart, with its countless waves of hope and fear, beating against the shores and rocks of time and fate, was not born of any book, nor of any creed, nor of any religion. It was born of human affection, and it will continue to eb and flow beneath the mists and clouds of doubt and darkness, as long as love kisses the lips of death. What I deny is the immortality of pain, the eternity of torture. After all, the instinct of self-preservation is strong. People do not kill themselves on the advice of friends or enemies. All wish to be happy, to enjoy life, all wish for food and roof and raiment, for friends, and as long as life gives joy, the idea of self-destruction never enters the human mind. The oppressors, the tyrants, those who trample on the rights of others, the robbers of the poor, those who put wages below the living point, the ministers who make people insane by preaching the dogma of eternal pain. These are the men who drive the weak, the suffering, and the helpless down to death. It will not do to say that God has appointed a time for each to die. Of this there is, and there can be, no evidence. There is no evidence that any God takes any interest in the affairs of men, that any sides with the right or helps the weak, protects the innocent or rescues the oppressed. Even the clergy admit that their God through all ages has allowed his friends, his worshippers, to be imprisoned, tortured, and murdered by his enemies. Such is the protection of God. Billions of prayers have been uttered, has one been answered? Who sends plague, pestilence, and famine? Who bids the earthquake devour and the volcano to overwhelm? Tenth, again I say that it is wonderful to me that so many men, so many women endure and carry their burdens to the natural end, that so many in spite of age, ache, and pinure guard with trembling hands the spark of life, that prisoners for life toil and suffer to the last, that the helpless wretches in poor houses and asylums cling to life, that the exiles in Siberia loaded with chains, scarred with the note, live on, that the incurables whose every breath is a pang, and for whom the future has only pain, should fear the merciful touch and clasp of death. It is but a few steps at most from the cradle to the grave, a short journey, the suicide hastens, shortens the path, loses the afternoon, the twilight, the dusk of life's day, loses what he does not want, what he cannot bear, in the tempest of despair, in the blind fury of madness, or in the calm of thought and choice, the beleaguered soul finds the serenity of death. Let us leave the dead where nature leaves them. We know nothing of any realm that lies beyond the horizon of the known, beyond the end of life. Let us be honest with ourselves and others. Let us pity the suffering, the despairing, the men and women hunted and pursued by grief and shame, by misery and want, by chance and fate, until their only friend is death. The Day After Colonel Inger Sal's Birthday