Mistakes of Ingersoll and his answers complete

Front matter

AND HIS

ANSWERS COMPLETE,

INCLUDING REPLIES BY PROF. SWING, JUDGE BLACK,

Part I. Replies To Ingersoll's Lecture On -the Mistakes Of Moses"

PAGE

The Lawyer vs. The Philosopher — Ingersoll's Professional Proclivities in Making a Part equal

to the Whole 8

Seven Mistakes of Moses Left out ! — Injustice to

Hebrew History 10

Swing Puts Himself in Ingersoll's Place and Attacks the Seventeenth Century — How it

Works 13

Ingersoll's Narrowness Shuts Out God, Heaven

and Immortality — Infidel Dogmatism 16

In the World's Great Freedom of Choice, Ingersoll is Counted Out 19

Ingersoll Betrays His Ingnorance 25

Harmony of Science and Genesis 25

The Harmony of Genesis and Science Not the

Result of Guess-work, but of Inspiration 29

God . 32

6 CONTENTS.

PAGE

Nature 33

Man 35

Woman 36

. Mistakes Respecting Labor and Death Corrected 38 The Deluge and its Difficulties — Not Universal —

Ararat originally a District (alas ! Ingersoll

calls it a High Mountain) — Other Deluges .... 40

Faith in Jesus Christ the Essential Factor 44

Candor vs. Injustice — -Dr. Gibson's Pointed Summary 45

Judge Jere S. Black's Reply 49

Religion and Politics 49

"The Gospel of Dirt" 54

Ingersoll and Creation 55

Ingersoll's "Phenomenon which Happens".... 56 Something that "Never Entered any Human Head Before," but Somehow it has got into

. Ingersoll's Head 57

Ingersoll's Boomerang Argument 58

Rabbi Wise's Reply 5c

Ingersoll's "Pocket Edition of an Idol" 6c

Ingersoll is not so Bad as his Reputation 61

Ingersoll is no Reasoner, but a Great ' ' Spitter " 62 The Law of Moses is Secure with its 3,500 Years

of History 63

Some Things About Pigeon Eating 64

The Colonel Lecturing for Money 66

Part II. Replies To Ingersoll's Lecture On -skulls "

PAGE

Ingersollism Outlined — -Ten Points" instead

of "Five" — Infidel Protoplasm 69

First Point in the Ten — Sepulchral Hoots of the

Ingersoll Owl — A Theological Rip Van Winkle 72 Ingersoll Mistakes a Part for the Whole — Gross

Misrepresentations. . . . . 75

The Great Ingersoll Boomerang — How it Works

—Further Misrepresentations Examined 76

Misrepresenting Bible Passages 77

Sun and Moon Standing Still. . 78

Hell 78

The Present vs. the Future 80

Ingersoll's Horrible Estimate of Truth 82

The Bible the Best of Books, and Christ the Best

of Men 83

Something New if True — Infidelity the Essential Factor in Progressive Civilization — But Coleridge, Wm. H. Seward, Bismarck, and other Great Statesmen can not see it — Civilization

goes only with Christianity 85

Marvelous Power of Time and Circumstance — Tragic Effect of Iso-thermal Lines — Peoria Mud Necessarily the Seventh Heaven as Ingersoll Sees it 87

8 CONTENTS.

PAGE

Law is Ingersoll's God 90

Liberty and Infidelity — What De Tocqueville Says About it 90

Woman — Ingersoll's Theory at Variance with Facts 92

Ingersoll's Theory of Childhood — Some of His Little Stories — The Whole Subject Carefully Examined— Significant Incident in the Life of Abraham Lincoln : 93

Ingersoll Says Christianity Fetters Thought — The Bible and a Host of Distinguished Men Say Otherwise 97

A Cloud of Witnesses 99

Jesus Christ 103

Amazing Ignorance of Infidels Concerning the Scriptures — Hume's Ignorance of the New Testament — Tom Paine Without a Bible 104

Distributed Ignorance and ConcentratedHatred — Probable Cause of Ingersoll's Infidelity 105

The Truth of the Whole Matter 107

Chaplain C. C. McCabe's Reply 109

The Famous Chaplain Has a Remarkable Dream — He Sees the Great City of Ingersollville— Which Ingersoll and the Infidel Host Enter — And are Shut in for Six Months — Remarkable Condition of Things Outside and Inside — Happiness and Misery — Ingersoll Finally Petitions for a Church and sends for a Lot of Preachers. 109

Dr. Collyer Relates a Little Story — A Book that

CONTENTS 9

PAGE

Cost Mr. Ingersoll theGovernorship of Illinois — The Volume Philosophically Considered — Heavy Blows 115

Sparks Flying in all Directions — Singular Mental Phenomenon Occasioned by $25,000 a Year. . . 116

The Clear Ring of Truth vs. the Dull Thud of the Baser Metal — Potency of Simple Statement — The Doctor's Objections to Ingersoll's Talk. . . 119

Putting the Fine Edge on Orthodoxy — Taking a Weld with Prof. Swing and Dr. Thomas —

Borax and Bigotry 121

A Touching Illustration —Eloquence and Truth —

Havelock's Saints 126

Atheism — Not an Institution but a "Destitution !"

— The True Life 127

How the Question of Forgery Applies to the Five

Books of Moses 129

The "Common Ground" of the Contending

Parties — Logical Position of Ezra 131

The Bishop Planting Signals on the Mountain Tops of History — Survey of the New Moses Air

Line 133

Termination of the Great Air Line 136

Genealogical Reflections 137

Cutting the Gordian Knot 138

The Bishop's Challenge — Moses and Ingersoll as

Chronologists 140

Mud Calendars vs. Facts — Some Sad and Sorrowful Scientific Figuring in the Sand 142

A Mistake of Ingersoll, Tom Paine & Co. Corrected — Conclusion 145 part in

REPLIES TO INGERSOLL'S LECTURE ON "WHAT SHALL WE DO TO BE SAVED ?"

PAGE

Reply of Dr. H. W. Thomas 149

Points Wherein the Doctor and the Colonel

Agree and Differ — A Fair and Candid Rejoinder 149 Ingersoll's New Departure — What the Doctor

Says About it 152

The Teachings of Christ Emphasized — Character

Rather Than Dogma. . 154

Reply of Bishop Fallows 1 59

The Bishop Believes the Colonel is Making 'True

Progress'

The Facts in the Case . j5 c

How Celsus, the Ingersoll of the Second Century,

Did a Great Work for the Church 163

Reply of Dr. George C. Lorimer ^7

The Scope of the Lecture, and not the Lecturer, under Consideration — The Issue — Faith and

Works 167

Theology Progressive— Creeds, Faith, Etc 169

Ingersoll's Gospel under the Doctor's Microscope Shows a Fatal Contradiction — God Forgives,

but "Bob" is for "Inexorable Justice" The

Colonel in Fact an Extreme Calvinist 171

Ingersoll Does not Answer the Question, "What

Shall We Do to Be Saved ?". 1?3

CONTENTS. II

PAGE

Authenticity of the New Testament 174

The Gospel Plan of Salvation 176

The Vital Relation of Faith to the Soul— Its Elevating and Saving Power When Fixed on

Jesus Christ 1 79

Saved, Not for Faith's Sake, Nor Work's Sake,

But for Christ's Sake 181

Infidelity Unmasked 183

Part IV. Replies To Ingersoll's Lecture On "thomas Paine"

r. Goodwin's Reply 185

The Renowned Pastor of over a Thousand Church Members Rises in Defense of the Truth — The Ax Laid at the Root of the Ingersoll Tree — The Solemn Issue 185

Ingersoll's Sad. Need of Spectacles at a Much Earlier Period in Life — What He Sees in the Historic Spectrum — A Remarkable Phenomenon 187

Further Optical Illusions of the Eloquent Colonel — Why Paine Came to America 190

Paine and American Independence — The Cause of Liberty at White Heat before Mr. Paine Gets Around — Interesting Facts 191

Paine's Fractional Glory in the French Republic 193

A Fair Test, with Some Plain Philosophy 194

Contents

PAGE

Jesus Christ and the Testimony — Paine's Confession 196

What the Testimony Demonstrates and its Significance 197

Part I. Mistakes Of Ingersoll

Replies to IngersolT s Lecture — on —

" THE MISTAKES OF MOSES."

PROF. SWING'S REPLY.

This discourse is not spoken regarding the man, Robert G . Ingersoll, but regarding the addresses which he is delivering and is otherwise publishing. The man Ingersoll is said to be, in his private life, kind, neighborly, humane, and in many ways an example which might be imitated with great profit by thousands who represent themselves as holding the Pagan or the Christian religion. Bat, were this author and lecturer a mean, wicked man, I should still be bound to consider his thoughts apart from the thinker just as- we deal with Bacon's ideas apart from his moral qualities, and the politics of Alexander Hamilton apart from the infirmities of his moral sentiments. The intellect of such an individual as the one before us is a thinking machine. It makes a survey of the religious landscape. Objects strike it that escape you and me. His eyes are not those of a preacher, not those )f a bishop, nor those of an evangelist like Mr. Moody;

not those of a moralist like Dymond or William Perm, nor those of Theodore Parker or Emerson, but they are a vision purely his own, and our task is limited to the inquiry what this peculiar sense discovers in our wide and varied world.

THE LAWYER VS. THE PHILOSOPHER INGERSOLL's PRO- FESSIONAL PROCLIVITIES IN MAKING A PART EQUAL TO THE WHOLE. !

We perceive at once that these addresses do not offer us any system of philosophy for woman, or child, or State, and therefore they cannot aspire to be any valuable Mentor to tell each young Talemachus how to live. They are the speeches of a lawyer retained by one client of a large case. Men trained in profession come by degrees into the profession's channels, and flow only in the one direction, and always between the same banks. The master of a learned profession at last becomes its slave . He who follows faithfully any calling wears at last a soul of that calling's shape. You remember the death scene of the poor old schoolmaster. He had assembled the boys and girls in the winter mornings and had dismissed them winter evenings after sundown, and had done this for fifty long years. One winter morning he did not appear. Death had struck his old and feeble pulse; but, dying, his mind followed its beautiful but narrow river bed, and his last words were : "It is growing dark — the school is dismissed — let the girls pass out first." Very rarely does the man in the pulpit, or at the bar, or in statesmanship, escape this molding hand of his pursuit. We are all clay in the hands of that potter which is called a pursuit. A pursuit is seldom an ocean of w T ater j it is more commonly a canal. But if there be a class ol

PKOF. swing's rfply. 9

men more modified than others in language and forms of speech, the lawyers compose such a class, for it is never their business to present both sides. It is their especial duty so to arrange a part of the facts as that they shall seem to be the whole facts, and next to their power of presenting a cause must come their power to conceal all aspects unfavorable to their purpose. A philosopher must see and set forth at once both sides of all questions, but a lawyer must learn to see the one side of a case, for there is another man expressly employed to see the reverse of the shield. But few of us are philosophers. When we wish to exhibit something, we instantly cut off all light except that which will fall upon our goods. If we are to display only a yard of silk, we will veil the sun and move about to find the right position, and then light a little more gas, that the fields, and hills, and heavens may all withdraw, and permit us to see the fold of a bride's dress. Thus all the professions, honored by being called learned, do more or less cut off the light from all things except the fabric that is being unfolded by their skillful fingers.

Men of intense emotional power like Mr. Ingersoll, and men who, like him, have hearts as full of colors as a painter's shop, are wont, beyond common, to pour their passion upon one object rather than diffuse it all over the world. These can awaken, and entertain, and shake, and unsettle, but then, after all is over, we all must seek for final guides men who are calmer and who spread gentler tints with their brush. I am, therefore, of the opinion that none of us should follow any one man, but rather all men; should seek that general impression, /hat wide-reaching common-sense, which knows little of o

MISTAKES OF

NGERSOLL.

ecstacy and little of despair. These ' 'Addresses" under notice are wonderful concentrations of wit, aud fun, and tears, and logic, but concentrations upon minor points. They are severe upon a little group of men, upon literalists and old Popes, and old monks, but they do not weigh and measure fully the religion of such a being as Jesus Christ, nor touch the ideas and actions of the human race away from these fading forms of human nature.

SEVEN MISTAKES OF MOSES LEFT OUT ! INJUSTICE TO

HEBREW HISTORY.

These addresses do injustice to the Hebrew history. A lawyer has a right to be one-sided and narrow when he is presenting the cause of his client, but when he is addressing a public upon a religious, or political, or social question, narrowness in his discourse must be considered an infirmity, or else an act of injustice. These speeches betray either unconscious narrowness or wilful injustice.. But Mr. Ingersoll is the embodiment of sincerity, according to those who enjoy his acquaintance, and therefore we must conclude that the cast of his mind is such that it is led hither and thither by that narrowness which belongs no more to a high Calvinist than to a high infidel. If the lecture upon "Moses" had been more thoughtful, it would have confessed that there were several forms of the man "Moses," — the historic "Moses"; and then, after this concession, he might have assailed the "Calvinistic Moses".

But if the addresses had been broad, and spoken fr • that larger audience called humanity, they would ha \.

asked us to mark the mistakes of the Moses of Hebr

PROF. SWING'S REPLY.

times and of common history. But they did not dream of this. Standing in the presence of one of the grandest figures of Egyptian and Hebrew antiquity, Mr. Ingersoll failed to see this personage, and permitted nothing to come upon his field of vision except those sixteenth century theologians who distorted alike the mission of Moses and of Christ, and even of the Almighty. To set forth the mistakes of the historic "Moses" would not be an easy task. One doing this would be compelled to ask us to mark the blunders of a leader who planned freedom for slaves; who bore complainings from an ignorant people until he won the fame of unusual meekness, one who did in reality what infidels only have dreamed of doing — living and dying for the people; the mistakes of one whose ten laws are still the fundamental ideas of a State, of one who organized a nation which lived and flourished for 1500 years; the mistakes of one who divested the idea of God of bestiality and began to clothe it with the notions of wisdom and justice, and even tenderness; the follies of one who established industry and education, and a higher form of religion, and gave the nation holding these virtues such an impulse that in the hour of dissolving it produced a Jesus Christ and the twelve Apostles; and thus did more in its death than Atheism could achieve in all the eons of geology. Seven mistakes of Moses left out !

There is, it is true, a time and a place for irony, but after it has done its work amid the accidental of a time or a place, there remains yet much to be studied by the sober intellect and loved by the heart which really cares for the useful and the true. It is essentially a small matter that some poetic mind, some Froissart or some

mM t ■■; H

MISTAKES OF INGERSOLL.

Herodotus, came along perhaps after the reigns of David and Solomon, and gathered up all the truths of old Hebrew tradition, and all the legends, too, and wove them together, for out of such entanglements the essential ideas rise up just as noble pine trees at last rise up above the brambles and thickets at their base, and evermore stand in the full presence of the rain, and air, and the sun. Above the brambles and thorn of legend, at which the narrow eye may laugh, there rises up from the Mosaic soil a growth of moral truth that catches at last full sunshine and full breeze; a growth that will long make a good shadow for the graves of Christian and infidel beneath. The errors of legend are so unimportant that even a Divine Book may carry them.

It will thus appear that the method of the addresses is very defective. It is not a wide survey of a two-thousand-year period in human civilization, a period when the Hebrews were making imperishable the good of the Egyptians who were dying from vices and despotism, but is only the ramble of a satirist having a sharp eye for defects and a most ready tongue. All the by-gone periods may be passed over in two manners. We may go forth for our laughter and for our pensiveness and wisdom. Juvenal saw old Rome full of dissolute men and women. Virgil saw it full of literature. Tacitus found it not destitute of patriots and heroes; and where Juvenal found the husbands all debauchees, and the wives all hypocrites, there the most calm and elegant historians found the most excellent Agricola, and found a wife of spotless fame in the daughter Domitia. Thus in the very generations in which the lampoons of Juvenal found only vice, behold we see beauty and virtue in full bloom around the homes of Tacitus, and Agricola. and Pliny. Thus all the fields of human thought lie open to the invasion of those who wish to mock, and of those who wish to admire. And beyond doubt when Mr. Ingersoll shall have uttered his last thought over the Mistakes of Moses, some other form of intellect could glean in the same field, and leave covered with the truths of Moses, a nobler and larger tablet.

SWING PUTS HIMSELF IN INGERSOLL's PLACE AND AT- TACKS THE SEVENTEENTH CENTURY. HOW IT

WORKS !

Permit me now, in imitation of the style of these addresses, to ask you to look at the seventeenth century : Why, it all drips in blood ! Horror upon horrors ! The King of Persia put to death some of the Royal family and put out the eyes of all the rest — even the eyes of infants. Russia begins her cruel oppression of Poland. Prussia, the hope of Europe, is desolated by war, which never lifted its black cloud for thirty years. In this wretched century came the massacre of Prague and the forcible banishment of 30,000 Protestant families. Allowing five persons to a family, it will thus appear that 150,000 were driven from their homes and country. Further south, in France, a few years before, 700,000 Protestants had been murdered in twenty-four hours. Afterward came the licentious court of Louis XIV. ; while over in England noble men and women were being beheaded or otherwise slain in dreadful numbers. The beautiful Queen Mary is beheaded just as the century begins, and Essex is beheaded in its full opening. And in its close France re-enters the scene, revokes the edict of Nantes, and sends into exile 800,000 of her best citizens.

i

j -

I

Thus dragged along the seventeenth century, as it would seem, bleeding, and weeping, and gasping in perpetual dying. What a picture ! Amazing indeed, but narrow and false ! I have been thinking only of the "mistakes" of a time, Just look at that century again with a wider survey and a happier heart, and lo ! we see in it a matchless line of immortal worthies. There flourished Gustavus, laying the foundation of our liberty; there lived Grotius, writing down the holiest principles of duty; there we see Galileo, inventing the telescope, and beholding the starry sky; there sits Kepler finding the highest laws of astronomy; near these are the French preachers, Bossuet, Fenelon, and Massilon, whose fame has not been equaled; there, too, Pascal and Corneille . But this is not all. It is not one-third the splendor of that one epoch, for, cross the Channel, and behold, you meet Shakespeare, and Lord Bacon, and Milton, and Locke, and while these divine minds are composing their books, Cromwell is overthrowing despots, and^ a Republic springs up as by enchantment. Thus the seventeenth century, which awhile ago seemed only a period that a kind heart might wish stricken from history, now comes back to us as the sublime dawn of poetry, and science, and eloquence, and liberty.

The truth is, we must move through the present and the past with both eyes wide open, and with a mind willing to know all and draw a conclusion from the whole combined cloud of witnesses. The author of the addresses does not do this. He does not make a wide survey nor draw conclusions from widely scattered facts; and hence, after he has spoken about the horrors of the Mosaic age, or of the church, there remains that age or that church emptying rich treasures into the general civilization, purifying the barbarous ages, awaking the intellect, stimulating the arts, inspiring good works, elevating the life of the living, by setting before man a God and a future existence. Our Christianity has a Hebrew origin. The sermon on the Mount was begun by Moses.

The eloquence of Mr. Ingersoll is much like the art of Hogarth or John Leech, — an acute, and witty, and interesting art, but very limited in its range. Hogarth was without a rival in his ability to picture the "mistakes" of marriage, and of a "Rake's Progress," the peculiarity of "Beer Lane" and "Gin Lane"; and his art was legitimate in its field, but its field was narrow, and took no notice of the eternal beauty of things as painted by Rubens or Raphael. After Hogarth had said all he could see and believe about marriage, there stood the holy relation in its historic greatness, filling millions of homes with its peace and friendship, notwithstanding the mirth-provoking pencil. Thus the ideas of "Moses", and "Church", and "Heaven", and "God" lie before Mr. Ingersoll to be pictured by his skillful derision, but after the artist has drawn his little Puritanic Hebrew and his absurd Heaven, and has painted his little gods, and has limned his own Papal Heaven and Hell, another scene opens and there untarnished are the deep things of right and wrong, the immortal hopes of man, and a Heavenly Father which cannot be placed upon a jester's canvas.

John Leech found the weak points in all English high and low life. The fashions, and sports, and entertainments, und the current politics, underwent for a generation the torture of his pictures, his sketches, his cartoons, but the moment the laugh had ended, the homes of England, the happy social life of rich and poor, the learning and wisdom of her statesmen were back in their place just as the sun is in its place after a noisy thunderstorm has passed by.

INGERSOLL'S NARROWNESS SHUTS OUT GOD, HEAVEN AND I MMORTALITY INF I DEL DOGMATISM.

This narrowness of survey which marks Mr. Ingersoll's estimate of the Hebrew period and of the human Church follows him in his thoughts about another life and the existence of God. He denies that any regard whatever should be paid to a second life. Heaven deserves no consideration at our hands. He says in his lecture on the Gods : ''Reason, observation and experience have taught us that happiness is the only good ; that the time to be happy is now, and the way to be happy is to make others so. This is enough for us. In this belief we are content to live and die," Such assertions as these no broad-reaching mind could make, for the broad mind, not knowing that there may be a second life, having no positive information on that point, is bound to admit all that uncertainty, and that hope is a lawful element in that strange mingling which makes up the soul. As Mr. Ingersoll does not know whence man came, so he knows not whither he goes, and therefore he must himself stand and permit others to stand in the presence of death as in the presence of a great mystery that, at least, should silence all dogmatism of priest or infidel. The logic of the addresses may be fitted for the common jury, but they are too rude for man who is weeping his way along between birth and death.

In some better hour the lawyer forgets his petit jury and addresses the human soul . On the title page of a recent volume he says in substance that : "The dream of immortal life has always existed in the heart of man, and will remain there in its matchless charms, born not of any book or creed, but out of human affection"; and being not born of reason or sense, he can but reject its hope ; he is personally above being molded in thought, or action, by such a fable of the heart. In calling such a dream a fable, he is guilty of that very dogmatism which he so hates in Calvin and Edwards, for if Calvin was too certain that he knew God's will, Mr. Ingersoll is too certain that he knows God not to exist. It often happens that the dogmatism of the bigot must await its exact parallel in the dogmatism of the atheist. The ideas of a future life and a God are thus in these addresses rudely set aside as though this author had shown the real origin and destiny of the Universe and had found out the secret of the grave.

He would pay no attention to the idea of God. He would not be guilty of any worship in this life. He says: "If by any possibility the existence of a power superior to and independent of nature shall be demonstrated, there will be time enough to kneel. Until then let us stand erect."

In such language we find only a perfect overthrow of the method of the human soul; for the soul has never dared wait for any such certainty in any of the paths before it. It has always been compelled to build up before itself the largest possible motives and hopes, and live for them and abide the consequences. It is wonderful that a man who will pluck a violet and draw de-

1 8 MISTAKES OE INGERSOLL.

light from its tender color and still more delicate perfume, will sternly command the human race not to hold in its hands any flower of immortality, lest by chance its leaves may at last wither. If this idea of a future life should at last fail, which seems impossible, the human heart will be all the purer and happier from having held all through these years a lily so sweet and so white.

Logic cannot make such short work of the religious sentiments. Mr. Ingersoll says : "If you can ever find a God, just let me know, and I shall kneel. Until then I shall stand erect." What injustice to that delicate form of reason, which has moved the world for perhaps 10,000 years ! We do not propose to find God or a future life. What the world has found long since is the deep hope in God, and the measureless hope that the dying loved ones of this world will meet in a land that is better. Nobody has come to the human race to let it know that a God has been found, but many have come to it saying : "My dear children, let us trust that all this matchless universe came from a Creator, and that from Him we also came." So many and so holy were these voices and so responsive was the heart, that upon this trust the living and the dying have knelt and told their longings to the Invisible. The human race has not been haughty. It has been willing to kneel. Its heart has never been stone, nor its knees brass. It has stood erect in battle where liberty was to be won; it has been as erect as an infidel when the bosom was to be bared for arrows or bullets, or when the neck was to be unclothed for the fatal ax, but in moments of hope and longing it has bent willingly in hope and prayer. The advice of the "Addresses" not to kneel until you have reached and handled the Creator, is advice that civilization has always spurned, for it has woven all its gorgeous fabrics out of delicate probabilities, — gossamer threads spun by the heart. Fame, and learning, and art, and happiness, all are simple probabilities before each youth. He does not dare say, Make me sure of results, and I will gird myself for the present. He casts himself upon the better of two possibilities, and is borne along toward an unknown end. Thus has the human race dealt with the intimations of religion. It has cast itself upon the better hope, and, being at perfect liberty to espouse Atheism, has always repudiated it as being a paralysis of the soul, and a perfect reversal of the common logic of society.

IN THE WORLDS GREAT FREEDOM OF CHOICE, INGERSOLL IS COUNTED OUT !

The world has always been perfectly free to use the form of reasoning which Mr. Ingersoll suggests. No Westminster Assembly, no Calvin compelled the human family from old Egypt to Greece to think the universe had a Creator. The world has always been free to suppose that such seasons as day and night and spring and summer, such creatures as the nightingale and man, such a star as the sun, all came from mud and water and fire, mingling of their own accord, but the world has had no wide use for such conclusions. Of its own free choice, it has avoided Atheism, and has never made up anywhere a civilization without discarding the idea of waiting for a demonstration, and without espousing the idea that all noble society reposes upon lofty hopes. Out of beautiful possibilities the soul's garments are woven .