The Works of Robert G. Ingersoll, Complete Contents...

The Rev. Dr. Tyler takes it for granted that all charity and goodness are the children of Christianity. This is a mistake. All the virtues were in the world long before Christ came. Probably Mr. Tyler will be convinced by the words of Christ himself. He will probably remember the story of the Good Samaritan, and if he does he will see that it is exactly in point. The Good Samaritan was not a Hebrew. He was not one of "the chosen people." He was a poor, "miserable heathen," who knew nothing about the Jehovah of the Old Testament, and who had never heard of the "scheme of salvation." And yet, according to Christ, he was far more charitable than the Levites—the priests of Jehovah, the highest of "the chosen people." Is it not perfectly plain from this story that charity was in the world before Christianity was established?

A great deal has been said about asylums and hospitals, as though the Christians are entitled to great credit on that score. If Dr. Tyler will read what is said in the British Encyclopaedia, under the head of "Mental Diseases," he will find that the Egyptians treated the insane with the utmost kindness, and that they called reason back to its throne by the voice of music; that the temples were resorted to by crowds of the insane; and that "whatever gifts of nature or productions of art were calculated to impress the imagination were there united. Games and recreations were instituted in the temples. Groves and gardens surrounded these holy retreats. Gayly decorated boats sometimes transported patients to breathe the pure breezes of the Nile."

So in ancient Greece it is said that "from the hands of the priest the cure of the disordered mind first passed into the domain of medicine, with the philosophers. Pythagoras is said to have employed music for the cure of mental diseases. The order of the day for his disciples exhibits a profound knowledge of the relations of body and mind. The early morning was divided between gentle exercise, conversation and music. Then came conversation, followed by gymnastic exercise and a temperate diet. Afterward, a bath and supper with a sparing allowance of wine; then reading, music and conversation concluded the day."

So "Asclepiades was celebrated for his treatment of mental disorders. He recommended that bodily restraint should be avoided as much as possible." It is also stated that "the philosophy and arts of Greece spread to Rome, and the first special treatise on insanity is that of Celsus, which distinguishes varieties of insanity and their proper treatment."

"Over the arts and sciences of Greece and Rome the errors and ignorance of the Middle Ages gradually crept, until they enveloped them in a cloud worse than Egyptian darkness. The insane were again consigned to the miracle-working-ordinances of o o priests or else totally neglected. Idiots and imbeciles were permitted to go clotheless and homeless. The frantic and furious were chained in lonesome dungeons and exhibited for money, like wild beasts. The monomaniacs became, according to circumstance, the objects of superstitious horror or reverence. They were regarded as possessed with demons and subjected either to priestly exorcism, or cruelly destroyed as wizards and witches. This cruel treatment of the insane continued with little or no alleviation down to the end of the last century in all the civilized countries of Europe."

"Public asylums indeed existed in most of the metropolitan cities of Europe, but the insane were more generally, if at all troublesome, confined in jails, where they were chained in the lowest dungeons or made the butts and menials of the most debased criminals. In public asylums the inmates were confined in cellars, isolated in cages, chained to floors or walls. These poor victims were exhibited to the public like wild beasts. They were often killed by the ignorance and brutality of their keepers."

I call particular attention to the following paragraph: "Such was the state of the insane generally throughout Europe at the commencement of this century. Such it continued to be in England so late as 1815 and in Ireland as 1817, as revealed by the inquiries of parliamentary commissions in those years respectively."

Not only were the Greeks and Romans and Egyptians far in advance of the Christians in the treatment of the mentally diseased, but even the Mohammedans were in advance of the Christians about 700 years, and in addition to this they treated their lunatics with great kindness.

Again, I say that hundreds of years before the establishment of Christianity there were in India not only hospitals and asylums for people, but even for animals. The great mistake of the Christian clergy is that they attribute all goodness to Christianity. They have always been engaged in maligning human nature—in attacking the human heart—in efforts to destroy all natural passions.

Perfect maxims for the conduct of life were uttered and repeated in India and China hundreds and hundreds of years before the Christian era. Every virtue was lauded and every vice denounced. All the good that Christianity has in it came from the human heart. Everything in that system of religion came from this world; and in it you will find not only the goodness of man, but the imperfections of man—not only the love of man, but the malice of man.

In regard to the contest between Dr. Buckley, who, as I understand it, is a doctor of theology—and I should think such theology stood in need of a doctor—and the Telegram, I have nothing to say. There is only one side to that contest; and so far as the Doctor heretofore criticised what is known as the "Christmas Sermon," I have answered him, leaving but very little to which I care to reply in his last article.

Dr. Buckley, like many others, brings forward names instead of reasons—instead of arguments. Milton, Pascal, Elizabeth Fry, John Howard, and Michael Faraday are not arguments. They are only names; and, instead of giving the names, Dr. Buckley should give the reasons advanced by those whose names he pronounces.

All the self-denial and goodness in the world do not even tend to prove the existence of the supernatural or of the miraculous. Millions and millions of the most devoted men could not, by their devotion, substantiate the inspiration of the Scriptures.

Now, it is true that I was invited to write an article, and did write one; but I did not know at the time who was to reply. It is also true that Judge Black did reply, and that my article and his reply appeared in the same number of the Review.

Dr. Buckley alleges that the North American Review gave me an opportunity to review the Judge, but denied to Judge Black an opportunity to respond. This is without the slightest foundation in fact. Mr. Metcalf, who at that time was manager of the Review, is still living and will tell the facts. Personally I had nothing to do with it, one way or the other. I did not regard Judge Black's reply as formidable, and was not only willing that he should be heard again, but anxious that he should.

Most ministers imagine that any man who differs from them is a blasphemer. This word seems to leap unconsciously from their lips. They cannot imagine that another man loves liberty as much and with as sincere devotion as they love God. They cannot imagine that another prizes liberty above all gods, even if gods exist. They cannot imagine that any mind is so that it places Justice above all persons, a mind that cannot conceive even of a God who is not bound to do justice.

It is hardly necessary for me to say that this is untrue. The facts are that an effort was made to classify obscene literature with what the pious call "blasphemous and immoral works." A petition was forwarded to Congress to amend the law so that the literature of Freethought could not be thrown from the mails, asking that, if no separation could be made, the law should be repealed.

A few years ago I found the petition, and discovered that while it bore my name it had never been signed by me. But for the purposes of this answer I am perfectly willing that the signature should be regarded as genuine, as there is nothing in the petition that should not have been granted.

The law as it stood was opposed by the Liberal League—but not a member of that society was in favor of the circulation of obscene literature; but they did think that the privacy of the mails had been violated, and that it was of the utmost importance to maintain the inviolability of the postal service.

I disagreed with these people, and favored the destruction of obscene literature not only, but that it be made a criminal offence to send it through the mails. As a matter of fact I drew up resolutions to that effect that were passed. Afterward they were changed, or some others were passed, and I resigned from the League on that account.

Nothing can be more absurd than that I was, directly or indirectly, or could have been, interested in the circulation of obscene publications through the mails; and I will pay a premium of $1,000 a word for each and every word I ever said or wrote in favor of sending obscene publications through the mails.

"I send you some of the most wonderful whiskey that ever drove the skeleton from a feast or painted landscapes in the brain of man. It is the mingled souls of wheat and corn. In it you will find the sunshine and the shadow that chased each other over the billowy fields; the breath of June; the carol of the lark; the dews of night; the wealth of summer and autumn's rich content, all golden with imprisoned light. Drink it and you will hear the voices of men and maidens singing the 'Harvest Home,' mingled with the laughter of children. Drink it and you will feel within your blood the star-lit dawns, the dreamy, tawny dusks of many perfect days. For forty years this liquid joy has been within the happy staves of oak, longing to touch the lips of men."