These lectures have been so maimed and mutilated by orthodox malice; have been made to appear so halt, crutched and decrepit by those who mistake the pleasures of calumny for the duties of religion, that in simple justice to myself I concluded to publish them.

Most of the clergy are, or seem to be, utterly incapable of discussing anything in a fair and catholic spirit. They appeal, not to reason, but to prejudice; not to facts, but to passages of scripture. They can conceive of no goodness, of no spiritual exaltation beyond the horizon of their creed. Whoever differs with them upon what they are pleased to call "fundamental truths" is, in their opinion, a base and infamous man. To re-enact the tragedies of the Sixteenth Century, they lack only the power. Bigotry in all ages has been the same. Christianity simply transferred the brutality of the Colosseum to the Inquisition. For the murderous combat of the gladiators, the saints substituted the auto de fe. What has been called religion is, after all, but the organization of the wild beast in man. The perfumed blossom of arrogance is Heaven. Hell is the consummation of revenge.

The chief business of the clergy has always been to destroy the joy of life, and multiply and magnify the terrors and tortures of death and perdition. They have polluted the heart and paralyzed the brain; and upon the ignorant altars of the Past and the Dead, they have endeavored to sacrifice the Present and the Living.

Nothing can exceed the mendacity of the religious press. I have had some little experience with political editors, and am forced to say, that until I read the religious papers, I did not know what malicious and slimy falsehoods could be constructed from ordinary words. The ingenuity with which the real and apparent meaning can be tortured out of language, is simply amazing. The average religious editor is intolerant and insolent; he knows nothing of affairs; he has the envy of failure, the malice of impotence, and always accounts for the brave and generous actions of unbelievers, by low, base and unworthy motives.

By this time, even the clergy should know that the intellect of the Nineteenth Century needs no, guardian. They should cease to regard themselves as shepherds defending flocks of weak, silly and fearful sheep from the claws and teeth of ravening wolves. By this time they should know that the religion of the ignorant and brutal Past no longer satisfies the heart and brain; that the miracles have become contemptible; that the "evidences" have ceased to convince; that the spirit of investigation cannot be stopped nor stayed; that the Church is losing her power; that the young are holding in a kind of tender contempt the sacred follies of the old; that the pulpit and pews no longer represent the culture and morality of the world, and that the brand of intellectual inferiority is upon the orthodox brain.

Men should be liberated from the aristocracy of the air. Every chain of superstition should be broken. The rights of men and women should be equal and sacred—marriage should be a perfect partnership—children should be governed by kindness,—every family should be a republic—every fireside a democracy.

It seems almost impossible for religious people to really grasp the idea of intellectual freedom. They seem to think that man is responsible for his honest thoughts; that unbelief is a crime; that investigation is sinful; that credulity is a virtue, and that reason is a dangerous guide. They cannot divest themselves of the idea that in the realm of thought there must be government—authority and obedience—laws and penalties—rewards and punishments, and that somewhere in the universe there is a penitentiary for the soul.

In the republic of mind, one is a majority. There, all are monarchs, and all are equals. The tyranny of a majority even is unknown. Each one is crowned, sceptered and throned. Upon every brow is the tiara, and around every form is the imperial purple. Only those are good citizens who express their honest thoughts, and those who persecute for opinion's sake, are the only traitors. There, nothing is considered infamous except an appeal to brute force, and nothing sacred but love, liberty, and joy. The church contemplates this republic with a sneer. From the teeth of hatred she draws back the lips of scorn. She is filled with the spite and spleen born of intellectual weakness. Once she was egotistic; now she is envious.

Once she wore upon her hollow breast false gems, supposing them to be real. They have been shown to be false, but she wears them still. She has the malice of the caught, the hatred of the exposed.

We are told to investigate the bible for ourselves, and at the same time informed that if we come to the conclusion that it is not the inspired word of God, we will most assuredly be damned. Under such circumstances, if we believe this, investigation is impossible. Whoever is held responsible for his conclusions cannot weigh the evidence with impartial scales. Fear stands at the balance, and gives to falsehood the weight of its trembling hand.

I oppose the Church because she is the enemy of liberty; because her dogmas are infamous and cruel; because she humiliates and degrades woman; because she teaches the doctrines of eternal torment and the natural depravity of man; because she insists upon the absurd, the impossible, and the senseless; because she resorts to falsehood and slander; because she is arrogant and revengeful; because she allows men to sin on a credit; because she discourages self-reliance, and laughs at good works; because she believes in vicarious virtue and vicarious vice—vicarious punishment and vicarious reward; because she regards repentance of more importance than restitution, and because she sacrifices the world we have to one we know not of.

The free and generous, the tender and affectionate, will understand me. Those who have escaped from the grated cells of a creed will appreciate my motives. The sad and suffering wives, the trembling and loving children will thank me: This is enough.

Robert G. Ingersoll.

Washington, D. C,

April 13, 1878.