—Mail and Express, New York, January 12, 1885.

CLEVELAND AND HIS CABINET.

Question. What do you think of Mr. Cleveland's Cabinet?

Answer. It is a very good Cabinet. Some objections have been made to Mr. Lamar, but I think he is one of the very best. He is a man of ability, of unquestioned integrity, and is well informed on national affairs. Ever since he delivered his eulogy on the life and services of Sumner, I have had great respect for Mr. Lamar. He is far beyond most of his constituents, and has done much to destroy the provincial prejudices of Mississippi. He will without doubt make an excellent Secretary of the Interior. The South has no better representative man, and I believe his appointment will, in a little while, be satisfactory to the whole country. Bayard stands high in his party, and will certainly do as well as his immediate predecessor. Nothing could be better than the change in the Department of Justice. Garland is an able lawyer, has been an influential Senator and will, in my judgment, make an excellent Attorney-General. The rest of the Cabinet I know little about, but from what I hear I believe they are men of ability and that they will discharge their duties well. Mr. Vilas has a great reputation in Wisconsin, and is one of the best and most forcible speakers in the country.

Question. Will Mr. Cleveland, in your opinion, carry out the civil service reform he professes to favor?

Answer. I have no reason to suspect even that he will not. He has promised to execute the law, and the promise is in words that do not admit of two interpretations. Of course he is sincere. He knows that this course will save him a world of trouble, and he knows that it makes no difference about the politics of a copyist. All the offices of importance will in all probability be filled by Democrats. The President will not put himself in the power of his opponents. If he is to be held responsible for the administration he must be permitted to choose his own assistants. This is too plain to talk about. Let us give Mr. Cleveland a fair show—and let us expect success instead of failure. I admit that many Presidents have violated their promises. There seems to be something in the atmosphere of Washington that breeds promise and prevents performance. I suppose it is some kind of political malarial microbe. I hope that some political Pasteur will, one of these days, discover the real disease so that candidates can be vaccinated during the campaign. Until them, presidential promises will be liable to a discount.

Question. Is the Republican party dead?

Answer. My belief is that the next President will be a Republican, and that both houses will be Republican in 1889. Mr. Blaine was defeated by an accident—by the slip of another man's tongue. But it matters little what party is in power if the Government is administered upon correct principles, and if the Democracy adopt the views of the Republicans and carry out Republican measures, it may be that they can keep in power—otherwise—otherwise. If the Democrats carry out real Democratic measures, then their defeat is certain.

Question. Do you think that the era of good feeling between the North and the South has set in with the appointment of ex-rebels to the Cabinet?

Answer. The war is over. The South failed. The Nation succeeded. We should stop talking about South and North. We are one people, and whether we agree or disagree one destiny awaits us. We cannot divide. We must live together. We must trust each other. Confidence begets confidence. The whole country was responsible for slavery. Slavery was rebellion. Slavery is dead—so is rebellion. Liberty has united the country and there is more real union, national sentiment to-day, North and South, than ever before.

Question. It is hinted that Mr. Tilden is really the power behind the throne. Do you think so?

Answer. I guess nobody has taken the hint. Of course Mr. Tilden has retired from politics. The probability is that many Democrats ask his advice, and some rely on his judgment. He is regarded as a piece of ancient wisdom—a phenomenal persistence of the Jeffersonian type—the connecting link with the framers, founders and fathers. The power behind the throne is the power that the present occupant supposes will determine who the next occupant shall be.

Question. With the introduction of the Democracy into power, what radical changes will take place in the Government, and what will be the result?

Answer. If the President carries out his inaugural promises there will be no radical changes, and if he does not there will be a very radical change at the next presidential election. The inaugural is a very good Republican document. There is nothing in it calculated to excite alarm. There is no dangerous policy suggested—no conceited vagaries—nothing but a plain statement of the situation and the duty of the Chief Magistrate as understood by the President. I think that the inaugural surprised the Democrats and the Republicans both, and if the President carries out the program he has laid down he will surprise and pacify a large majority of the American people.

—Mail and Express, New York, March 10, 1885.

RELIGION, PROHIBITION, AND GEN. GRANT.

Question. What do you think of prohibition, and what do you think of its success in this State?

Answer. Few people understand the restraining influence of liberty. Moderation walks hand in hand with freedom. I do not mean the freedom springing from the sudden rupture of restraint. That kind of freedom usually rushes to extremes.

People must be educated to take care of themselves, and this education must commence in infancy. Self-restraint is the only kind that can always be depended upon. Of course intemperance is a great evil. It causes immense suffering—clothes wives and children in rags, and is accountable for many crimes, particularly those of violence. Laws to be of value must be honestly enforced. Laws that sleep had better be dead. Laws to be enforced must be honestly approved of and believed in by a large majority of the people. Unpopular laws make hypocrites, perjurers and official shirkers of duty. And if to the violation of such laws severe penalties attach, they are rarely enforced. Laws that create artificial crimes are the hardest to carry into effect. You can never convince a majority of people that it is as bad to import goods without paying the legal duty as to commit larceny. Neither can you convince a majority of people that it is a crime or sin, or even a mistake, to drink a glass of wine or beer. Thousands and thousands of people in this State honestly believe that prohibition is an interference with their natural rights, and they feel justified in resorting to almost any means to defeat the law.

In this way people become somewhat demoralized. It is unfortunate to pass laws that remain unenforced on account of their unpopularity. People who would on most subjects swear to the truth do not hesitate to testify falsely on a prohibition trial. In addition to this, every known device is resorted to, to sell in spite of the law, and when some want to sell and a great many want to buy, considerable business will be done, while there are fewer saloons and less liquor sold in them. The liquor is poorer and the price is higher. The consumer has to pay for the extra risk. More liquor finds its way to homes, more men buy by the bottle and gallon. In old times nearly everybody kept a little rum or whiskey on the sideboard. The great Washingtonian temperance movement drove liquor out of the home and increased the taverns and saloons. Now we are driving liquor back to the homes. In my opinion there is a vast difference between distilled spirits and the lighter drinks, such as wine and beer. Wine is a fireside and whiskey a conflagration. These lighter drinks are not unhealthful and do not, as I believe, create a craving for stronger beverages. You will, I think, find it almost impossible to enforce the present law against wine and beer. I was told yesterday that there are some sixty places in Cedar Rapids where whiskey is sold. It takes about as much ceremony to get a drink as it does to join the Masons, but they seem to like the ceremony. People seem to take delight in outwitting the State when it does not involve the commission of any natural offence, and when about to be caught, may not hesitate to swear falsely to the extent of "don't remember," or "can't say positively," or "can't swear whether it was whiskey or not."

One great trouble in Iowa is that the politicians, or many of them who openly advocate prohibition, are really opposed to it. They want to keep the German vote, and they do not want to lose native Republicans. They feel a "divided duty" to ride both horses. This causes the contrast between their conversation and their speeches. A few years ago I took dinner with a gentleman who had been elected Governor of one of our States on the Prohibition ticket. We had four kinds of wine during the meal, and a pony of brandy at the end. Prohibition will never be a success until it prohibits the Prohibitionists. And yet I most sincerely hope and believe that the time will come when drunkenness shall have perished from the earth. Let us cultivate the love of home. Let husbands and wives and children be companions. Let them seek amusements together. If it is a good place for father to go, it is a good place for mother and the children. I believe that a home can be made more attractive than a saloon. Let the boys and girls amuse themselves at home—play games, study music, read interesting books, and let the parents be their playfellows. The best temperance lecture, in the fewest words, you will find in Victor Hugo's great novel "Les Miserables." The grave digger is asked to take a drink. He refuses and gives this reason: "The hunger of my family is the enemy of my thirst."

Question. Many people wonder why you are out of politics. Will you give your reasons?

Answer. A few years ago great questions had to be settled. The life of the nation was at stake. Later the liberty of millions of slaves depended upon the action of the Government. Afterward reconstruction and the rights of citizens pressed themselves upon the people for solution. And last, the preservation of national honor and credit. These questions did not enter into the last campaign. They had all been settled, and properly settled, with the one exception of the duty of the nation to protect the colored citizens. The Supreme Court settled that, at least for a time, and settled it wrong. But the Republican party submitted to the civil rights decision, and so, as between the great parties, that question did not arise. This left only two questions—protection and office. But as a matter of fact, all Republicans were not for our present system of protection, and all Democrats were not against it. On that question each party was and is divided. On the other question—office—both parties were and are in perfect harmony. Nothing remains now for the Democrats to do except to give a "working" definition of "offensive partisanship."

Question. Do you think that the American people are seeking after truth, or do they want to be amused?

Answer. We have all kinds. Thousands are earnestly seeking for the truth. They are looking over the old creeds, they are studying the Bible for themselves, they have the candor born of courage, they are depending upon themselves instead of on the clergy. They have found out that the clergy do not know; that their sources of information are not reliable; that, like the politicians, many ministers preach one way and talk another. The doctrine of eternal pain has driven millions from the church. People with good hearts cannot get consolation out of that cruel lie. The ministers themselves are getting ashamed to call that doctrine "the tidings of great joy." The American people are a serious people. They want to know the truth. They fell that whatever the truth may be they have the courage to hear it. The American people also have a sense of humor. They like to see old absurdities punctured and solemn stupidity held up to laughter. They are, on the average, the most intelligent people on the earth. They can see the point. Their wit is sharp, quick and logical. Nothing amuses them more that to see the mask pulled from the face of sham. The average American is generous, intelligent, level-headed, manly, and good- natured.

Question. What, in your judgment, is the source of the greatest trouble among men?

Answer. Superstition. That has caused more agony, more tears, persecution and real misery than all other causes combined. The other name for superstition is ignorance. When men learn that all sin is a mistake, that all dishonesty is a blunder, that even intelligent selfishness will protect the rights of others, there will be vastly more happiness in this world. Shakespeare says that "There is no darkness but ignorance." Sometime man will learn that when he steals from another, he robs himself—that the way to be happy is to make others so, and that it is far better to assist his fellow-man than to fast, say prayers, count beads or build temples to the Unknown. Some people tell us that selfishness is the only sin, but selfishness grows in the soil of ignorance. After all, education is the great lever, and the only one capable of raising mankind. People ignorant of their own rights are ignorant of the rights of others. Every tyrant is the slave of ignorance.

Question. How soon do you think we would have the millennium if every person attended strictly to his own business?

Answer. Now, if every person were intelligent enough to know his own business—to know just where his rights ended and the rights of others commenced, and then had the wisdom and honesty to act accordingly, we should have a very happy world. Most people like to control the conduct of others. They love to write rules, and pass laws for the benefit of their neighbors, and the neighbors are pretty busy at the same business. People, as a rule, think that they know the business of other people better than they do their own. A man watching others play checkers or chess always thinks he sees better moves than the players make. When all people attend to their own business they will know that a part of their own business is to increase the happiness of others.

Question. What is causing the development of this country?

Answer. Education, the free exchange of ideas, inventions by which the forces of nature become our servants, intellectual hospitality, a willingness to hear the other side, the richness of our soil, the extent of our territory, the diversity of climate and production, our system of government, the free discussion of political questions, our social freedom, and above all, the fact that labor is honorable.

Question. What is your opinion of the religious tendency of the people of this country?

Answer. Using the word religion in its highest and best sense, the people are becoming more religious. We are far more religious —using the word in its best sense—than when we believed in human slavery, but we are not as orthodox as we were then. We have more principle and less piety. We care more for the right and less for the creed. The old orthodox dogmas are mouldy. You will find moss on their backs. They are only brought out when a new candidate for the ministry is to be examined. Only a little while ago in New York a candidate for the Presbyterian pulpit was examined and the following is a part of the examination:

Question. "Do you believe in eternal punishment, as set forth in the confession of faith?"

Answer. (With some hesitation) "Yes, I do."

Question. "Have you preached on that subject lately?"

Answer. "No. I prepared a sermon on hell, in which I took the ground that the punishment of the wicked will be endless, and have it with me."

Question. "Did you deliver it?"

Answer. "No. I thought that my congregation would not care to hear it. The doctrine is rather unpopular where I have been preaching, and I was afraid I might do harm, so I have not delivered it yet."

Question. "But you believe in eternal damnation, do you not?"

Answer. "O yes, with all my heart."

He was admitted, and the admission proves the dishonesty of the examiners and the examined. The new version of the Old and New Testaments has done much to weaken confidence in the doctrine of inspiration. It has occurred to a good many that if God took the pains to inspire men to write the Bible, he ought to have inspired others to translate it correctly. The general tendency today is toward science, toward naturalism, toward what is called Infidelity, but is in fact fidelity. Men are in a transition state, and the people, on the average, have more real good, sound sense to-day than ever before. The church is losing its power for evil. The old chains are wearing out, and new ones are not being made. The tendency is toward intellectual freedom, and that means the final destruction of the orthodox bastille.

Question. What is your opinion of General Grant as he stands before the people to-day?

Answer. I have always regarded General Grant as the greatest soldier this continent has produced. He is to-day the most distinguished son of the Republic. The people have the greatest confidence in his ability, his patriotism and his integrity. The financial disaster impoverished General Grant, but he did not stain the reputation of the grand soldier who led to many victories the greatest army that ever fought for the liberties of man.

—Iowa State Register, May 23, 1885.

HELL OR SHEOL AND OTHER SUBJECTS.

Question. Colonel, have you read the revised Testament?

Answer. Yes, but I don't believe the work has been fairly done. The clergy are not going to scrape the butter off their own bread. The clergy are offensive partisans, and those of each denomination will interpret the Scriptures their way. No Baptist minister would countenance a "Revision" that favored sprinkling, and no Catholic priest would admit that any version would be correct that destroyed the dogma of the "real presence." So I might go through all the denominations.

Question. Why was the word sheol introduced in place of hell, and how do you like the substitute?

Answer. The civilized world has outgrown the vulgar and brutal hell of their fathers and founders of the churches. The clergy are ashamed to preach about sulphurous flames and undying worms. The imagination of the world has been developed, the heart has grown tender, and the old dogma of eternal pain shocks all civilized people. It is becoming disgraceful either to preach or believe in such a beastly lie. The clergy are beginning to think that it is hardly manly to frighten children with a detected falsehood. Sheol is a great relief. It is not so hot as the old place. The nights are comfortable, and the society is quite refined. The worms are dead, and the air reasonably free from noxious vapors. It is a much worse word to hold a revival with, but much better for every day use. It will hardly take the place of the old word when people step on tacks, put up stoves, or sit on pins; but for use at church fairs and mite societies it will do about as well. We do not need revision; excision is what we want. The barbarism should be taken out of the Bible. Passages upholding polygamy, wars of extermination, slavery, and religious persecution should not be attributed to a perfect God. The good that is in the Bible will be saved for man, and man will be saved from the evil that is in that book. Why should we worship in God what we detest in man?

Question. Do you think the use of the word sheol will make any difference to the preachers?

Answer. Of course it will make no difference with Talmage. He will make sheol just as hot and smoky and uncomfortable as hell, but the congregations will laugh instead of tremble. The old shudder has gone. Beecher had demolished hell before sheol was adopted. According to his doctrine of evolution hell has been slowly growing cool. The cindered souls do not even perspire. Sheol is nothing to Mr. Beecher but a new name for an old mistake. As for the effect it will have on Heber Newton, I cannot tell, neither can he, until he asks his bishop. There are people who believe in witches and madstones and fiat money, and centuries hence it may be that people will exist who will believe as firmly in hell as Dr. Shedd does now.

Question. What about Beecher's sermons on "Evolution"?

Answer. Beecher's sermons on "Evolution" will do good. Millions of people believe that Mr. Beecher knows at least as much as the other preachers, and if he regards the atonement as a dogma with a mistake for a foundation, they may conclude that the whole system is a mistake. But whether Mr. Beecher is mistaken or not, people know that honesty is a good thing, that gratitude is a virtue, that industry supports the world, and that whatever they believe about religion they are bound by every conceivable obligation to be just and generous. Mr. Beecher can no more succeed in reconciling science and religion, than he could in convincing the world that triangles and circles are exactly the same. There is the same relation between science and religion that there is between astronomy and astrology, between alchemy and chemistry, between orthodoxy and common sense.

Question. Have you read Miss Cleveland's book? She condemns George Eliot's poetry on the ground that it has no faith in it, nothing beyond. Do you imagine she would condemn Burns or Shelley for that reason?

Answer. I have not read Miss Cleveland's book; but, if the author condemns the poetry of George Eliot, she has made a mistake. There is no poem in our language more beautiful than "The Lovers," and none loftier or purer than "The Choir Invisible." There is no poetry in the "beyond." The poetry is here—here in this world, where love is in the heart. The poetry of the beyond is too far away, a little too general. Shelley's "Skylark" was in our sky, the daisy of Burns grew on our ground, and between that lark and that daisy is room for all the real poetry of the earth.

—Evening Record, Boston, Mass., 1885.

INTERVIEWING, POLITICS AND SPIRITUALISM.

Question. What is your opinion of the peculiar institution of American journalism known as interviewing?

Answer. If the interviewers are fair, if they know how to ask questions of a public nature, if they remember what is said, or write it at the time, and if the interviewed knows enough to answer questions in a way to amuse or instruct the public, then interviewing is a blessing. But if the representative of the press asks questions, either impudent or unimportant, and the answers are like the questions, then the institution is a failure. When the journalist fails to see the man he wishes to interview, or when the man refuses to be interviewed, and thereupon the aforesaid journalist writes up an interview, doing the talking for both sides, the institution is a success. Such interviews are always interesting, and, as a rule, the questions are to the point and the answers perfectly responsive. There is probably a little too much interviewing, and to many persons are asked questions upon subjects about which they know nothing. Mr. Smith makes some money in stocks or pork, visits London, and remains in that city for several weeks. On his return he is interviewd as to the institutions, laws and customs of the British Empire. Of course such an interview is exceedingly instructive. Lord Affanaff lands at the dock in North River, is driven to a hotel in a closed carriage, is interviewed a few minutes after by a representative of the Herald as to his view of the great Republic based upon what he has seen. Such an interview is also instructive. Interviews with candidates as to their chances of election is another favorite way of finding out their honest opinion, but people who rely on those interviews generally lose their bets. The most interesting interviews are generally denied. I have been expecting to see an interview with the Rev. Dr. Leonard on the medicinal properties of champagne and toast, or the relation between old ale and modern theology, and as to whether prohibition prohibits the Prohibitionists.

Question. Have you ever been misrepresented in interviews?

Answer. Several times. As a general rule, the clergy have selected these misrepresentations when answering me. I never blamed them, because it is much easier to answer something I did not say. Most reporters try to give my real words, but it is difficult to remember. They try to give the substance, and in that way change or destroy the sense. You remember the Frenchman who translated Shakespeare's great line in Macbeth—"Out, brief candle!"—into "Short candle, go out!." Another man, trying to give the last words of Webster—"I still live"—said "I aint dead yit." So that when they try to do their best they often make mistakes. Now and then interviews appear not one word of which I ever said, and sometimes when I really had an interview, another one has appeared. But generally the reporters treat me well, and most of them succeed in telling about what I said. Personally I have no cause for complaint.

Question. What do you think of the administration of President Cleveland?

Answer. I know but very little about it. I suppose that he is doing the best he can. He appears to be carrying out in good faith the principles laid down in the platform on which he was elected. He is having a hard road to travel. To satisfy an old Democrat and a new mugwump is a difficult job. Cleveland appears to be the owner of himself—appears to be a man of great firmness and force of character. The best thing that I have heard about him is that he went fishing on Sunday. We have had so much mock morality, dude deportment and hypocritical respectability in public office, that a man with courage enough to enjoy himself on Sunday is a refreshing and healthy example. All things considered I do not see but that Cleveland is doing well enough. The attitude of the administration toward the colored people is manly and fair so far as I can see.

Question. Are you still a Republican in political belief?

Answer. I believe that this is a Nation. I believe in the equality of all men before the law, irrespective of race, religion or color. I believe that there should be a dollar's worth of silver in a silver dollar. I believe in a free ballot and a fair count. I believe in protecting those industries, and those only, that need protection. I believe in unrestricted coinage of gold and silver. I believe in the rights of the State, the rights of the citizen, and the sovereignty of the Nation. I believe in good times, good health, good crops, good prices, good wages, good food, good clothes and in the absolute and unqualified liberty of thought. If such belief makes a Republican, than that is what I am.

Question. Do you approve of John Sherman's policy in the present campaign with reference to the bloody shirt, which reports of his speeches show that he is waving?

Answer. I have not read Senator Sherman's speech. It seems to me that there is a better feeling between the North and South than ever before—better than at any time since the Revolutionary war. I believe in cultivating that feeling, and in doing and saying what we can to contribute to its growth. We have hated long enough and fought enough. The colored people never have been well treated but they are being better treated now than ever before. It takes a long time to do away with prejudices that were based upon religion and rascality—that is to say, inspiration and interest. We must remember that slavery was the crime of the whole country. Now, if Senator Sherman has made a speech calculated to excite the hatreds and prejudices of the North and South, I think that he has made a mistake. I do not say that he has made such a speech, because I have not read it. The war is over—it ended at Appomattox. Let us hope that the bitterness born of the conflict died out forever at Riverside. The people are tired almost to death of the old speeches. They have been worn out and patched, and even the patches are threadbare. The Supreme Court decided the Civil Rights Bill to be unconstitutional, and the Republican party submitted. I regarded the decision as monstrous, but the Republican party when in power said nothing and did nothing. I most sincerely hope that the Democratic party will protect the colored people at least as well as we did when we were in power. But I am out of politics and intend to keep politics out of me.

Question. We have been having the periodical revival of interest in Spiritualism. What do you think of "Spiritualism," as it is popularly termed?

Answer. I do not believe in the supernatural. One who does not believe in gods would hardly believe in ghosts. I am not a believer in any of the "wonders" and "miracles" whether ancient or modern. There may be spirits, but I do not believe there are. They may communicate with some people, but thus far they have been successful in avoiding me. Of course, I know nothing for certain on the subject. I know a great many excellent people who are thoroughly convinced of the truth of Spiritualism. Christians laugh at the "miracles" to-day, attested by folks they know, but believe the miracles of long ago, attested by folks that they did not know. This is one of the contradictions in human nature. Most people are willing to believe that wonderful things happened long ago and will happen again in the far future; with them the present is the only time in which nature behaves herself with becoming sobriety.

In old times nature did all kinds of juggling tricks, and after a long while will do some more, but now she is attending strictly to business, depending upon cause and effect.

Question. Who, in your opinion, is the greatest leader of the "opposition" yclept the Christian religion?

Answer. I suppose that Mr. Beecher is the greatest man in the pulpit, but he thinks more of Darwin than he does of David and has an idea that the Old Testament is just a little too old. He has put evolution in the place of the atonement—has thrown away the Garden of Eden, snake, apples and all, and is endeavoring to save enough of the orthodox wreck to make a raft. I know of no other genius in the pulpit. There are plenty of theological doctors and bishops and all kinds of titled humility in the sacred profession, but men of genius are scarce. All the ministers, except Messrs. Moody and Jones, are busy explaining away the contradiction between inspiration and demonstration.

Question. What books would you recommend for the perusal of a young man of limited time and culture with reference to helping him in the development of intellect and good character?

Answer. The works of Darwin, Ernst Haeckel, Draper's "Intellectual Development of Europe," Buckle's "History of Civilization in England," Lecky's "History of European Morals," Voltaire's "Philosophical Dictionary," Buechner's "Force and Matter," "The History of the Christian Religion" by Waite; Paine's "Age of Reason," D'Holbach's "System of Nature," and, above all, Shakespeare. Do not forget Burns, Shelley, Dickens and Hugo.

Question. Will you lecture the coming winter?

Answer. Yes, about the same as usual. Woe is me if I preach not my gospel.

Question. Have you been invited to lecture in Europe? If so do you intend to accept the "call"?

Answer. Yes, often. The probability is that I shall go to England and Australia. I have not only had invitations but most excellent offers from both countries. There is, however, plenty to do here. This is the best country in the world and our people are eager to hear the other side.

The old kind of preaching is getting superannuated. It lags superfluous in the pulpit. Our people are outgrowing the cruelties and absurdities of the ancient Jews. The idea of hell has become shocking and vulgar. Eternal punishment is eternal injustice. It is infinitely infamous. Most ministers are ashamed to preach the doctrine, and the congregations are ashamed to hear it preached. It is the essence of savagery.

—Plain Dealer, Cincinnati, Ohio, September 5, 1885.

MY BELIEF.

Question. It is said that in the past four or five years you have changed or modified your views upon the subject of religion; is this so?

Answer. It is not so. The only change, if that can be called a change, is, that I am more perfectly satisfied that I am right— satisfied that what is called orthodox religion is a simple fabrication of mistaken men; satisfied that there is no such thing as an inspired book and never will be; satisfied that a miracle never was and never will be performed; satisfied that no human being knows whether there is a God or not, whether there is another life or not; satisfied that the scheme of atonement is a mistake, that the innocent cannot, by suffering for the guilty, atone for the guilt; satisfied that the doctrine that salvation depends on belief, is cruel and absurd; satisfied that the doctrine of eternal punishment is infamously false; satisfied that superstition is of no use to the human race; satisfied that humanity is the only true and real religion.

No, I have not modified my views. I detect new absurdities every day in the popular belief. Every day the whole thing becomes more and more absurd. Of course there are hundreds and thousands of most excellent people who believe in orthodox religion; people for whose good qualities I have the greatest respect; people who have good ideas on most other subjects; good citizens, good fathers, husbands, wives and children—good in spite of their religion. I do not attack people. I attack the mistakes of people. Orthodoxy is getting weaker every day.

Question. Do you believe in the existence of a Supreme Being?

Answer. I do not believe in any Supreme personality or in any Supreme Being who made the universe and governs nature. I do not say that there is no such Being—all I say is that I do not believe that such a Being exists. I know nothing on the subject, except that I know that I do not know and that nobody else knows. But if there is such a Being, he certainly never wrote the Old Testament. You will understand my position. I do not say that a Supreme Being does not exist, but I do say that I do not believe such a Being exists. The universe—embracing all that is—all atoms, all stars, each grain of sand and all the constellations, each thought and dream of animal and man, all matter and all force, all doubt and all belief, all virtue and all crime, all joy and all pain, all growth and all decay—is all there is. It does not act because it is moved from without. It acts from within. It is actor and subject, means and end.

It is infinite; the infinite could not have been created. It is indestructible and that which cannot be destroyed was not created. I am a Pantheist.

Question. Don't you think the belief of the Agnostic is more satisfactory to the believer than that of the Atheist?

Answer. There is no difference. The Agnostic is an Atheist. The Atheist is an Agnostic. The Agnostic says: "I do not know, but I do not believe there is any God." The Atheist says the same. The orthodox Christian says he knows there is a God; but we know that he does not know. He simply believes. He cannot know. The Atheist cannot know that God does not exist.

Question. Haven't you just the faintest glimmer of a hope that in some future state you will meet and be reunited to those who are dear to you in this?

Answer. I have no particular desire to be destroyed. I am willing to go to heaven if there be such a place, and enjoy myself for ever and ever. It would give me infinite satisfaction to know that all mankind are to be happy forever. Infidels love their wives and children as well as Christians do theirs. I have never said a word against heaven—never said a word against the idea of immortality. On the contrary, I have said all I could truthfully say in favor of the idea that we shall live again. I most sincerely hope that there is another world, better than this, where all the broken ties of love will be united. It is the other place I have been fighting. Better that all of us should sleep the sleep of death forever than that some should suffer pain forever. If in order to have a heaven there must be a hell, then I say away with them both. My doctrine puts the bow of hope over every grave; my doctrine takes from every mother's heart the fear of hell. No good man would enjoy himself in heaven with his friends in hell. No good God could enjoy himself in heaven with millions of his poor, helpless mistakes in hell. The orthodox idea of heaven—with God an eternal inquisitor, a few heartless angels and some redeemed orthodox, all enjoying themselves, while the vast multitude will weep in the rayless gloom of God's eternal dungeon—is not calculated to make man good or happy. I am doing what I can to civilize the churches, humanize the preachers and get the fear of hell out of the human heart. In this business I am meeting with great success.

—Philadelphia Times, September 25, 1885.

SOME LIVE TOPICS.

Question. Shall you attend the Albany Freethought Convention?

Answer. I have agreed to be present not only, but to address the convention, on Sunday, the 13th of September. I am greatly gratified to know that the interest in the question of intellectual liberty is growing from year to year. Everywhere I go it seems to be the topic of conversation. No matter upon what subject people begin to talk, in a little while the discussion takes a religious turn, and people who a few moments before had not the slightest thought of saying a word about the churches, or about the Bible, are giving their opinions in full. I hear discussions of this kind in all the public conveyances, at the hotels, on the piazzas at the seaside—and they are not discussions in which I take any part, because I rarely say anything upon these questions except in public, unless I am directly addressed.

There is a general feeling that the church has ruled the world long enough. People are beginning to see that no amount of eloquence, or faith, or erudition, or authority, can make the records of barbarism satisfactory to the heart and brain of this century. They have also found that a falsehood in Hebrew in no more credible than in plain English. People at last are beginning to be satisfied that cruel laws were never good laws, no matter whether inspired or uninspired. The Christian religion, like every other religion depending upon inspired writings, is wrecked upon the facts of nature. So long as inspired writers confined themselves to the supernatural world; so long as they talked about angels and Gods and heavens and hells; so long as they described only things that man has never seen, and never will see, they were safe, not from contradiction, but from demonstration. But these writings had to have a foundation, even for their falsehoods, and that foundation was in Nature. The foundation had to be something about which somebody knew something, or supposed they knew something. They told something about this world that agreed with the then general opinion. Had these inspired writers told the truth about Nature— had they said that the world revolved on its axis, and made a circuit about the sun—they could have gained no credence for their statements about other worlds. They were forced to agree with their contemporaries about this world, and there is where they made the fundamental mistake. Having grown in knowledge, the world has discovered that these inspired men knew nothing about this earth; that the inspired books are filled with mistakes—not only mistakes that we can contradict, but mistakes that we can demonstrate to be mistakes. Had they told the truth in their day, about this earth, they would not have been believed about other worlds, because their contemporaries would have used their own knowledge about this world to test the knowledge of these inspired men. We pursue the same course; and what we know about this world we use as the standard, and by that standard we have found that the inspired men knew nothing about Nature as it is. Finding that they were mistaken about this world, we have no confidence in what they have said about another. Every religion has had its philosophy about this world, and every one has been mistaken. As education becomes general, as scientific modes are adopted, this will become clearer and clearer, until "ignorant as inspiration" will be a comparison.

Question. Have you seen the memorial to the New York Legislature, to be presented this winter, asking for the repeal of such laws as practically unite church and state?

Answer. I have seen a memorial asking that church property be taxed like other property; that no more money should be appropriated from the public treasury for the support of institutions managed by and in the interest of sectarian denominations; for the repeal of all laws compelling the observance of Sunday as a religious day. Such memorials ought to be addressed to the Legislatures of all the States. The money of the public should only be used for the benefit of the public. Public money should not be used for what a few gentlemen think is for the benefit of the public. Personally, I think it would be for the benefit of the public to have Infidel or scientific—which is the same thing—lectures delivered in every town, in every State, on every Sunday; but knowing that a great many men disagree with me on this point, I do not claim that such lectures ought to be paid for with public money. The Methodist Church ought not to be sustained by taxation, nor the Catholic, nor any other church. To relieve their property from taxation is to appropriate money, to the extent of that tax, for the support of that church. Whenever a burden is lifted from one piece of property, it is distributed over the rest of the property of the State, and to release one kind of property is to increase the tax on all other kinds.

There was a time when people really supposed the churches were saving souls from the eternal wrath of a God of infinite love. Being engaged in such a philanthropic work, and at the time nobody having the courage to deny it—the church being all-powerful—all other property was taxed to support the church; but now the more civilized part of the community, being satisfied that a God of infinite love will not be eternally unjust, feel as though the church should support herself. To exempt the church from taxation is to pay a part of the priest's salary. The Catholic now objects to being taxed to support a school in which his religion is not taught. He is not satisfied with the school that says nothing on the subject of religion. He insists that it is an outrage to tax him to support a school where the teacher simply teaches what he knows. And yet this same Catholic wants his church exempted from taxation, and the tax of an Atheist or of a Jew increased, when he teaches in his untaxed church that the Atheist and Jew will both be eternally damned! Is it possible for impudence to go further?

I insist that no religion should be taught in any school supported by public money; and by religion I mean superstition. Only that should be taught in a school that somebody can learn and that somebody can know. In my judgment, every church should be taxed precisely the same as other property. The church may claim that it is one of the instruments of civilization and therefore should be exempt. If you exempt that which is useful, you exempt every trade and every profession. In my judgment, theatres have done more to civilize mankind than churches; that is to say, theatres have done something to civilize mankind—churches nothing. The effect of all superstition has been to render men barbarous. I do not believe in the civilizing effects of falsehood.

There was a time when ministers were supposed to be in the employ of God, and it was thought that God selected them with great care —that their profession had something sacred about it. These ideas are no longer entertained by sensible people. Ministers should be paid like other professional men, and those who like their preaching should pay for the preach. They should depend, as actors do, upon their popularity, upon the amount of sense, or nonsense, that they have for sale. They should depend upon the market like other people, and if people do not want to hear sermons badly enough to build churches and pay for them, and pay the taxes on them, and hire the preacher, let the money be diverted to some other use. The pulpit should no longer be a pauper. I do not believe in carrying on any business with the contribution box. All the sectarian institutions ought to support themselves. These should be no Methodist or Catholic or Presbyterian hospitals or orphan asylums. All these should be supported by the State. There is no such thing as Catholic charity, or Methodist charity. Charity belongs to humanity, not to any particular form of faith or religion. You will find as charitable people who never heard of religion, as you can find in the church. The State should provide for those who ought to be provided for. A few Methodists beg of everybody they meet—send women with subscription papers, asking money from all classes of people, and nearly everybody gives something from politeness, or to keep from being annoyed; and when the institution is finished, it is pointed at as the result of Methodism.

Probably a majority of the people in this country suppose that there was no charity in the world until the Christian religion was founded. Great men have repeated this falsehood, until ignorance and thoughtlessness believe it. There were orphan asylums in China, in India, and in Egypt thousands of years before Christ was born; and there certainly never was a time in the history of the whole world when there was less charity in Europe than during the centuries when the Church of Christ had absolute power. There were hundreds of Mohammedan asylums before Christianity had built ten in the entire world.

All institutions for the care of unfortunate people should be secular—should be supported by the State. The money for the purpose should be raised by taxation, to the end that the burden may be borne by those able to bear it. As it is now, most of the money is paid, not by the rich, but by the generous, and those most able to help their needy fellow citizens are the very ones who do nothing. If the money is raised by taxation, then the burden will fall where it ought to fall, and these institutions will no longer be supported by the generous and emotional, and the rich and stingy will no longer be able to evade the duties of citizenship and of humanity.

Now, as to the Sunday laws, we know that they are only spasmodically enforced. Now and then a few people are arrested for selling papers or cigars. Some unfortunate barber is grabbed by a policeman because he has been caught shaving a Christian, Sunday morning. Now and then some poor fellow with a hack, trying to make a dollar or two to feed his horses, or to take care of his wife and children, is arrested as though he were a murderer. But in a few days the public are inconvenienced to that degree that the arrests stop and business goes on in its accustomed channels, Sunday and all.

Now and then society becomes so pious, so virtuous, that people are compelled to enter saloons by the back door; others are compelled to drink beer with the front shutters up; but otherwise the stream that goes down the thirsty throats is unbroken. The ministers have done their best to prevent all recreation on the Sabbath. They would like to stop all the boats on the Hudson, and on the sea— stop all the excursion trains. They would like to compel every human being that lives in the city of New York to remain within its limits twenty-four hours every Sunday. They hate the parks; they hate music; they hate anything that keeps a man away from church. Most of the churches are empty during the summer, and now most of the ministers leave themselves, and give over the entire city to the Devil and his emissaries. And yet if the ministers had their way, there would be no form of human enjoyment except prayer, signing subscription papers, putting money in contribution boxes, listening to sermons, reading the cheerful histories of the Old Testament, imagining the joys of heaven and the torments of hell. The church is opposed to the theatre, is the enemy of the opera, looks upon dancing as a crime, hates billiards, despises cards, opposes roller-skating, and even entertains a certain kind of prejudice against croquet.

Question. Do you think that the orthodox church gets its ideas of the Sabbath from the teachings of Christ?

Answer. I do not hold Christ responsible for these idiotic ideas concerning the Sabbath. He regarded the Sabbath as something made for man—which was a very sensible view. The holiest day is the happiest day. The most sacred day is the one in which have been done the most good deeds. There are two reasons given in the Bible for keeping the Sabbath. One is that God made the world in six days, and rested on the seventh. Now that all the ministers admit that he did not make the world in six days, but that he made it in six "periods," this reason is no longer applicable. The other reason is that he brought the Jews out of Egypt with a "mighty hand." This may be a very good reason still for the observance of the Sabbath by the Jews, but the real Sabbath, that is to say, the day to be commemorated, is our Saturday, and why should we commemorate the wrong day? That disposes of the second reason.

Nothing can be more inconsistent than the theories and practice of the churches about the Sabbath. The cars run Sundays, and out of the profits hundreds of ministers are supported. The great iron and steel works fill with smoke and fire the Sabbath air, and the proprietors divide the profits with the churches. The printers of the city are busy Sunday afternoons and evenings, and the presses during the nights, so that the sermons of Sunday can reach the heathen on Monday. The servants of the rich are denied the privileges of the sanctuary. The coachman sits on the box out-doors, while his employer kneels in church preparing himself for the heavenly chariot. The iceman goes about on the holy day, keeping believers cool, they knowing at the same time that he is making it hot for himself in the world to come. Christians cross the Atlantic, knowing that the ship will pursue its way on the Sabbath. They write letters to their friends knowing that they will be carried in violation of Jehovah's law, by wicked men. Yet they hate to see a pale-faced sewing girl enjoying a few hours by the sea; a poor mechanic walking in the fields; or a tired mother watching her children playing on the grass. Nothing ever was, nothing ever will be, more utterly absurd and disgusting than a Puritan Sunday. Nothing ever did make a home more hateful than the strict observance of the Sabbath. It fills the house with hypocrisy and the meanest kind of petty tyranny. The parents look sour and stern, the children sad and sulky. They are compelled to talk upon subjects about which they feel no interest, or to read books that are thought good only because they are so stupid.

Question. What have you to say about the growth of Catholicism, the activity of the Salvation Army, and the success of revivalists like the Rev. Samuel Jones? Is Christianity really gaining a strong hold on the masses?

Answer. Catholicism is growing in this country, and it is the only country on earth in which it is growing. Its growth here depends entirely upon immigration, not upon intellectual conquest. Catholic emigrants who leave their homes in the Old World because they have never had any liberty, and who are Catholics for the same reason, add to the number of Catholics here, but their children's children will not be Catholics. Their children will not be very good Catholics, and even these immigrants themselves, in a few years, will not grovel quite so low in the presence of a priest. The Catholic Church is gaining no ground in Catholic countries.

The Salvation Army is the result of two things—the general belief in what are known as the fundamentals of Christianity, and the heartlessness of the church. The church in England—that is to say, the Church of England—having succeeded—that is to say, being supported by general taxation—that is to say, being a successful, well-fed parasite—naturally neglected those who did not in any way contribute to its support. It became aristocratic. Splendid churches were built; younger sons with good voices were put in the pulpits; the pulpit became the asylum for aristocratic mediocrity, and in this way the Church of England lost interest in the masses and the masses lost interest in the Church of England. The neglected poor, who really had some belief in religion, and who had not been absolutely petrified by form and patronage, were ready for the Salvation Army. They were not at home in the church. They could not pay. They preferred the freedom of the street. They preferred to attend a church where rags were no objection. Had the church loved and labored with the poor the Salvation Army never would have existed. These people are simply giving their idea of Christianity, and in their way endeavoring to do what they consider good. I don't suppose the Salvation Army will accomplish much. To improve mankind you must change conditions. It is not enough to work simply upon the emotional nature. The surroundings must be such as naturally produce virtuous actions. If we are to believe recent reports from London, the Church of England, even with the assistance of the Salvation Army, has accomplished but little. It would be hard to find any country with less morality. You would search long in the jungles of Africa to find greater depravity.

I account for revivalists like the Rev. Samuel Jones in the same way. There is in every community an ignorant class—what you might call a literal class—who believe in the real blood atonement; who believe in heaven and hell, and harps and gridirons; who have never had their faith weakened by reading commentators or books harmonizing science and religion. They love to hear the good old doctrine; they want hell described; they want it described so that they can hear the moans and shrieks; they want heaven described; they want to see God on a throne, and they want to feel that they are finally to have the pleasure of looking over the battlements of heaven and seeing all their enemies among the damned. The Rev. Mr. Munger has suddenly become a revivalist. According to the papers he is sought for in every direction. His popularity seems to rest upon the fact that he brutally beat a girl twelve years old because she did not say her prayers to suit him. Muscular Christianity is what the ignorant people want. I regard all these efforts—including those made by Mr. Moody and Mr. Hammond—as evidence that Christianity, as an intellectual factor, has almost spent its force. It no longer governs the intellectual world.

Question. Are not the Catholics the least progressive? And are they not, in spite of their professions to the contrary, enemies to republican liberty?

Answer. Every church that has a standard higher than human welfare is dangerous. A church that puts a book above the laws and constitution of its country, that puts a book above the welfare of mankind, is dangerous to human liberty. Every church that puts itself above the legally expressed will of the people is dangerous. Every church that holds itself under greater obligation to a pope than to a people is dangerous to human liberty. Every church that puts religion above humanity—above the well-being of man in this world—is dangerous. The Catholic Church may be more dangerous, not because its doctrines are more dangerous, but because, on the average, its members more sincerely believe its doctrines, and because that church can be hurled as a solid body in any given direction. For these reasons it is more dangerous than other churches; but the doctrines are no more dangerous than those of the Protestant churches. The man who would sacrifice the well- being of man to please an imaginary phantom that he calls God, is also dangerous. The only safe standard is the well-being of man in this world. Whenever this world is sacrificed for the sake of another, a mistake has been made. The only God that man can know is the aggregate of all beings capable of suffering and of joy within the reach of his influence. To increase the happiness of such beings is to worship the only God that man can know.

Question. What have you to say to the assertion of Dr. Deems that there were never so many Christians as now?

Answer. I suppose that the population of the earth is greater now than at any other time within the historic period. This being so, there may be more Christians, so-called, in this world than there were a hundred years ago. Of course, the reverend doctor, in making up his aggregate of Christians, counts all kinds and sects—Unitarians, Universalists, and all the other "ans" and "ists" and "ics" and "ites" and "ers." But Dr. Deems must admit that only a few years ago most of the persons he now calls Christians would have been burnt as heretics and Infidels. Let us compare the average New York Christian with the Christian of two hundred years ago. It is probably safe to say that there is not now in the city of New York a genuine Presbyterian outside of an insane asylum. Probably no one could be found who will to-day admit that he believes absolutely in the Presbyterian Confession of Faith. There is probably not an Episcopalian who believes in the Thirty-nine Articles. Probably there is not an intelligent minister in the city of New York, outside of the Catholic Church, who believes that everything in the Bible is true. Probably no clergyman, of any standing, would be willing to take the ground that everything in the Old Testament—leaving out the question of inspiration—is actually true. Very few ministers now preach the doctrine of eternal punishment. Most of them would be ashamed to utter that brutal falsehood. A large majority of gentlemen who attend church take the liberty of disagreeing with the preacher. They would have been very poor Christians two hundred years ago. A majority of the ministers take the liberty of disagreeing, in many things, with their Presbyteries and Synods. They would have been very poor preachers two hundred years ago. Dr. Deems forgets that most Christians are only nominally so. Very few believe their creeds. Very few even try to live in accordance with what they call Christian doctrines. Nobody loves his enemies. No Christian when smitten on one cheek turns the other. Most Christians do take a little thought for the morrow. They do not depend entirely upon the providence of God. Most Christians now have greater confidence in the average life-insurance company than in God—feel easier when dying to know that they have a policy, through which they expect the widow will receive ten thousand dollars, than when thinking of all the Scripture promises. Even church-members do not trust in God to protect their own property. They insult heaven by putting lightning rods on their temples. They insure the churches against the act of God. The experience of man has shown the wisdom of relying on something that we know something about, instead of upon the shadowy supernatural. The poor wretches to-day in Spain, depending upon their priests, die like poisoned flies; die with prayers between their pallid lips; die in their filth and faith.

Question. What have you to say on the Mormon question?

Answer. The institution of polygamy is infamous and disgusting beyond expression. It destroys what we call, and all civilized people call, "the family." It pollutes the fireside, and, above all, as Burns would say, "petrifies the feeling." It is, however, one of the institutions of Jehovah. It is protected by the Bible. It has inspiration on its side. Sinai, with its barren, granite peaks, is a perpetual witness in its favor. The beloved of God practiced it, and, according to the sacred word, the wisest man had, I believe, about seven hundred wives. This man received his wisdom directly from God. It is hard for the average Bible worshiper to attack this institution without casting a certain stain upon his own book.

Only a few years ago slavery was upheld by the same Bible. Slavery having been abolished, the passages in the inspired volume upholding it have been mostly forgotten, but polygamy lives, and the polygamists, with great volubility, repeat the passages in their favor. We send our missionaries to Utah, with their Bibles, to convert the Mormons.

The Mormons show, by these very Bibles, that God is on their side. Nothing remain now for the missionaries except to get back their Bibles and come home. The preachers do not appeal to the Bible for the purpose of putting down Mormonism. They say: "Send the army." If the people of this country could only be honest; if they would only admit that the Old Testament is but the record of a barbarous people; if the Samson of the nineteenth century would not allow its limbs to be bound by the Delilah of superstition, it could with one blow destroy this monster. What shall we say of the moral force of Christianity, when it utterly fails in the presence of Mormonism? What shall we say of a Bible that we dare not read to a Mormon as an argument against legalized lust, or as an argument against illegal lust?

I am opposed to polygamy. I want it exterminated by law; but I hate to see the exterminators insist that God, only a few thousand years ago, was as bad as the Mormons are to-day. In my judgment, such a God ought to be exterminated.

Question. What do you think of men like the Rev. Henry Ward Beecher and the Rev. R. Heber Newton? Do they deserve any credit for the course they have taken?

Answer. Mr. Beecher is evidently endeavoring to shore up the walls of the falling temple. He sees the cracks; he knows that the building is out of plumb; he feels that the foundation is insecure. Lies can take the place of stones only so long as they are thoroughly believed. Mr. Beecher is trying to do something to harmonize superstition and science. He is reading between the lines. He has discovered that Darwin is only a later Saint Paul, or that Saint Paul was the original Darwin. He is endeavoring to make the New Testament a scientific text-book. Of course he will fail. But his intentions are good. Thousands of people will read the New Testament with more freedom than heretofore. They will look for new meanings; and he who looks for new meanings will not be satisfied with the old ones. Mr. Beecher, instead of strengthening the walls, will make them weaker.

There is no harmony between religion and science. When science was a child, religion sought to strangle it in the cradle. Now that science has attained its youth, and superstition is in its dotage, the trembling, palsied wreck says to the athlete: "Let us be friends." It reminds me of the bargain the cock wished to make with the horse: "Let us agree not to step on each other's feet." Mr. Beecher, having done away with hell, substitutes annihilation. His doctrine at present is that only a fortunate few are immortal, and that the great mass return to dreamless dust. This, of course, is far better than hell, and is a great improvement on the orthodox view. Mr. Beecher cannot believe that God would make such a mistake as to make men doomed to suffer eternal pain. Why, I ask, should God give life to men whom he knows are unworthy of life? Why should he annihilate his mistakes? Why should he make mistakes that need annihilation?

It can hardly be said that Mr. Beecher's idea is a new one. It was taught, with an addition, thousands of years ago, in India, and the addition almost answers my objection. The old doctrine was that only the soul that bears fruit, only the soul that bursts into blossom, will at the death of the body rejoin the Infinite, and that all other souls—souls not having blossomed—will go back into low forms and make the journey up to man once more, and should they then blossom and bear fruit, will be held worthy to join the Infinite, but should they again fail, they again go back; and this process is repeated until they do blossom, and in this way all souls at last become perfect. I suggest that Mr. Beecher make at least this addition to his doctrine.

But allow me to say that, in my judgment, Mr. Beecher is doing great good. He may not convince many people that he is right, but he will certainly convince a great many people that Christianity is wrong.

Question. In what estimation do you hold Charles Watts and Samuel Putnam, and what do you think of their labors in the cause of Freethought?

Answer. Mr. Watts is an extremely logical man, with a direct and straightforward manner and mind. He has paid great attention to what is called "Secularism." He thoroughly understands organization, and he is undoubtedly one of the strongest debaters in the field. He has had great experience. He has demolished more divines than any man of my acquaintance. I have read several of his debates. In discussion he is quick, pertinent, logical, and, above all, good natured.

There is not in all he says a touch of malice. He can afford to be generous to his antagonists, because he is always the victor, and is always sure of the victory. Last winter wherever I went, I heard the most favorable accounts of Mr. Watts. All who heard him were delighted.

Mr. Putnam is one of the most thorough believers in intellectual liberty in the world. He believes with all his heart, is full of enthusiasm, ready to make any sacrifice, and to endure any hardship. Had he lived a few years ago, he would have been a martyr. He has written some of the most stirring appeals to the Liberals of this country that I have ever read. He believes that Freethought has a future; that the time is coming when the superstitions of the world will either be forgotten, or remembered—some of them with smiles—most of them with tears. Mr. Putnam, although endowed with a poetic nature, with poetic insight, clings to the known, builds upon the experience of man, and believes in fancies only when they are used as the wings of a fact. I have never met a man who appeared to be more thoroughly devoted to the great cause of mental freedom. I have read his books with great interest, and find in them many pages filled with philosophy and pathos. I have met him often and I never heard him utter a harsh word about any human being. His good nature is as unfailing as the air. His abilities are of the highest order. It is a positive pleasure to meet him. He is so enthusiastic, so unselfish, so natural, so appreciative of others, so thoughtful for the cause, and so careless of himself, that he compels the admiration of every one who really loves the just and true.

—The Truth Seeker, New York, September 5, 1885.

THE PRESIDENT AND SENATE.

Question. What have you to say with reference to the respective attitudes of the President and Senate?

Answer. I don't think there is any doubt as to the right of the Senate to call on the President for information. Of course that means for what information he has. When a duty devolves upon two persons, one of them has no right to withhold any facts calculated to throw any light on the question that both are to decide. The President cannot appoint any officer who has to be confirmed by the Senate; he can simply nominate. The Senate cannot even suggest a name; it can only pass upon the person nominated. If it is called upon for counsel and advice, how can it give advice without knowing the facts and circumstances? The President must have a reason for wishing to make a change. He should give that reason to the Senate without waiting to be asked. He has assured the country that he is a civil service reformer; that no man is to be turned out because he is a Republican, and no man appointed because he is a Democrat. Now, the Senate has given the President an opportunity to prove that he has acted as he has talked. If the President feels that he is bound to carry out the civil-service law, ought not the Senate to feel in the same way? Is it not the duty of the Senate to see to it that the President does not, with its advice and consent, violate the civil service law? Is the consent of the Senate a mere matter of form? In these appointments the President is not independent of or above the Senate; they are equal, and each has the right to be "honor bright" with the other, at least.

As long as this foolish law is unrepealed it must be carried out. Neither party is in favor of civil service reform, and never was. The Republican party did not carry it out, and did not intend to. The President has the right to nominate. Under the law as it is now, when the President wants to appoint a clerk, or when one of his secretaries wants one, four names are sent, and from these four names a choice has to be made. This is clearly an invasion of the rights of the Executive. If they have the right to compel the President to choose from four, why not from three, or two? Why not name the one, and have done with it? The law is worse than unconstitutional—it is absurd.

But in this contest the Senate, in my judgment, is right. In my opinion, by the time Cleveland goes out most of the offices will be filled with Democrats. If the Republicans succeed next time, I know, and everybody knows, that they will never rest easy until they get the Democrats out. They will shout "offensive partisanship." The truth is, the theory is wrong. Every citizen should take an interest in politics. A good man should not agree to keep silent just for the sake of an office. A man owes his best thoughts to his country. If he ought to defend his country in time of war, and under certain circumstances give his life for it, can we say that in time of peace he is under no obligation to discharge what he believes to be a duty, if he happens to hold an office? Must he sell his birthright for the sake of being a doorkeeper? The whole doctrine is absurd and never will be carried out.

Question. What do you think as to the presidential race?

Answer. That is a good way off. I think the people can hardly be roused to enthusiasm by the old names. Our party must take another step forward. We cannot live on what we have done; we must seek power for the sake, not of power, but for the accomplishment of a purpose. We must reform the tariff. We must settle the question of silver. We must have sense enough to know what the country needs, and courage enough to tell it. By reforming the tariff, I mean protect that and that only that needs protection— laws for the country and not for the few. We want honest money; we want a dollar's worth of gold in a silver dollar, and a dollar's worth of silver in a gold dollar. We want to make them of equal value. Bi-metallism does not mean that eighty cents' worth of silver is worth one hundred in gold. The Republican party must get back its conscience and be guided by it in deciding the questions that arise. Great questions are pressing for solution. Thousands of working people are in want. Business is depressed. The future is filled with clouds. What does the Republican party propose? Must we wait for mobs to inaugurate reform? Must we depend on police or statesmen? Should we wait and crush by brute force or should we prevent?

The toilers demand that eight hours should constitute a day's work. Upon this question what does our party say? Labor saving machines ought to lighten the burdens of the laborers. It will not do to say "over production" and keep on inventing machines and refuse to shorten the hours. What does our party say? The rich can take care of themselves if the mob will let them alone, and there will be no mob if there is no widespread want. Hunger is a communist. The next candidate of the Republican party must be big enough and courageous enough to answer these questions. If we find that kind of a candidate we shall succeed—if we do not, we ought not.

—Chicago Inter-Ocean, February, 1886.

ATHEISM AND CITIZENSHIP.

Question. Have you noticed the decision of Mr. Nathaniel Jarvis, Jr., clerk of the Naturalization Bureau of the Court of Common Pleas, that an Atheist cannot become a citizen?

Answer. Yes, but I do not think it necessary for a man to be a theist in order to become or to remain a citizen of this country. The various laws, from 1790 up to 1828, provided that the person wishing to be naturalized might make oath or affirmation. The first exception you will find in the Revised Statutes of the United States passed in 1873-74, section 2,165, as follows:—"An alien may be admitted to become a citizen of the United States in the following manner, and not otherwise:—First, he shall declare on oath, before a Circuit or District Court of the United States, etc." I suppose Mr. Jarvis felt it to be his duty to comply with this section. In this section there is nothing about affirmation —only the word "oath" is used—and Mr. Jarvis came to the conclusion that an Atheist could not take an oath, and, therefore, could not declare his intention legally to become a citizen of the United States. Undoubtedly Mr. Jarvis felt it his duty to stand by the law and to see to it that nobody should become a citizen of this country who had not a well defined belief in the existence of a being that he could not define and that no man has ever been able to define. In other words, that he should be perfectly convinced that there is a being "without body, parts or passions," who presides over the destinies of this world, and more especially those of New York in and about that part known as City Hall Park.

Question. Was not Mr. Jarvis right in standing by the law?

Answer. If Mr. Jarvis is right, neither Humboldt nor Darwin could have become a citizen of the United States. Wagner, the greatest of musicians, not being able to take an oath, would have been left an alien. Under this ruling Haeckel, Spencer and Tyndall would be denied citizenship—that is to say, the six greatest men produced by the human race in the nineteenth century, were and are unfit to be citizens of the United States. Those who have placed the human race in debt cannot be citizens of the Republic. On the other hand, the ignorant wife beater, the criminal, the pauper raised in the workhouse, could take the necessary oath and would be welcomed by New York "with arms outstretched as she would fly."

Question. You have quoted one statute. Is there no other applicable to this case?

Answer. I am coming to that. If Mr. Jarvis will take the pains to read not only the law of naturalization in section 2,165 of the Revised Statutes of the United States, but the very first chapter in the book, "Title I.," he will find in the very first section this sentence: "The requirements of any 'oath' shall be deemed complied with by making affirmation in official form." This applies to section 2,165. Of course an Atheist can affirm, and the statute provides that wherever an oath is required affirmation may be made.

Question. Did you read the recent action of Judge O'Gorman, of the Superior Court, in refusing naturalization papers to an applicant because he had not read the Constitution of the United States?

Answer. I did. The United States Constitution is a very important document, a good, sound document, but it is talked about a great deal more than it is read. I'll venture that you may commence at the Battery to interview merchants and other business men about the Constitution and you will talk with a hundred before you will find one who has ever read it.

—New York Herald, August 8, 1886.

THE LABOR QUESTION.

Question. What is your remedy, Colonel, for the labor troubles of the day?

Answer. One remedy is this: I should like to see the laboring men succeed. I should like to see them have a majority in Congress and with a President of their own. I should like to see this so that they could satisfy themselves how little, after all, can be accomplished by legislation. The moment responsibility should touch their shoulders they would become conservative. They would find that making a living in this world is an individual affair, and that each man must look out for himself. They would soon find that the Government cannot take care of the people. The people must support the Government. Everything cannot be regulated by law. The factors entering into this problem are substantially infinite and beyond the intellectual grasp of any human being. Perhaps nothing in the world will convince the laboring man how little can be accomplished by law until there is opportunity of trying. To discuss the question will do good, so I am in favor of its discussion. To give the workingmen a trial will do good, so I am in favor of giving them a trial.

Question. But you have not answered my question: I asked you what could be done, and you have told me what could not be done. Now, is there not some better organization of society that will help in this trouble?

Answer. Undoubtedly. Unless humanity is a failure, society will improve from year to year and from age to age. There will be, as the years go by, less want, less injustice, and the gifts of nature will be more equally divided, but there will never come a time when the weak can do as much as the strong, or when the mentally weak can accomplish as much as the intellectually strong. There will forever be inequality in society; but, in my judgment, the time will come when an honest, industrious person need not want. In my judgment, that will come, not through governmental control, not through governmental slavery, not through what is called Socialism, but through liberty and through individuality. I can conceive of no greater slavery than to have everything done by the Government. I want free scope given to individual effort. In time some things that governments have done will be removed. The creation of a nobility, the giving of vast rights to corporations, and the bestowment of privileges on the few will be done away with. In other words, governmental interference will cease and man will be left more to himself. The future will not do away with want by charity, which generally creates more want than it alleviates, but by justice and intelligence. Shakespeare says, "There is no darkness but ignorance," and it might be added that ignorance is the mother of most suffering.

—The Enquirer, Cincinnati, Ohio, September 30, 1886.

RAILROADS AND POLITICS.

Question. You are intimately acquainted with the great railroad managers and the great railroad systems, and what do you think is the great need of the railways to-day?

Answer. The great need of the railroads to-day is more business, more cars, better equipments, better pay for the men and less gambling in Wall Street.

Question. Is it your experience that public men usually ride on passes?

Answer. Yes, whenever they can get them. Passes are for the rich. Only those are expected to pay who can scarcely afford it. Nothing shortens a journey, nothing makes the road as smooth, nothing keeps down the dust and keeps out the smoke like a pass.

Question. Don't you think that the pass system is an injustice —that is, that ordinary travelers are taxed for the man who rides on a pass?

Answer. Certainly, those who pay, pay for those who do not. This is one of the misfortunes of the obscure. It is so with everything. The big fish live on the little ones.

Question. Are not parallel railroads an evil?

Answer. No, unless they are too near together. Competition does some good and some harm, but it must exist. All these things must be left to take care of themselves. If the Government interferes it is at the expense of the manhood and liberty of the people.

Question. But wouldn't it be better for the people if the railroads were managed by the Government as is the Post-Office?

Answer. No, everything that individual can do should be left to them. If the Government takes charge of the people they become weak and helpless. The people should take charge of the Government. Give the folks a chance.

Question. In the next presidential contest what will be the main issue?

Answer. The Maine issue!

Question. Would you again refuse to take the stump for Mr. Blaine if he should be renominated, and if so, why?

Answer. I do not expect to take the stump for anybody. Mr. Blaine is probably a candidate, and if he is nominated there will be plenty of people on the stump—or fence—or up a tree or somewhere in the woods.

Question. What are the most glaring mistakes of Cleveland's administration?

Answer. First, accepting the nomination. Second, taking the oath of office. Third, not resigning.

—Times Star, Cincinnati, September 30, 1886.

PROHIBITION.

Question. How much importance do you attach to the present prohibition movement?

Answer. No particular importance. I am opposed to prohibition and always have been, and hope always to be. I do not want the Legislature to interfere in these matters. I do not believe that the people can be made temperate by law. Men and women are not made great and good by the law. There is no good in the world that cannot be abused. Prohibition fills the world with spies and tattlers, and, besides that, where a majority of the people are not in favor of it the law will not be enforced; and where a majority of the people are in favor of it there is not much need of the law. Where a majority are against it, juries will violate their oath, and witnesses will get around the truth, and the result is demoralization. Take wine and malt liquors out of the world and we shall lose a vast deal of good fellowship; the world would lose more than it would gain. There is a certain sociability about wine that I should hate to have taken from the earth. Strong liquors the folks had better let alone. If prohibition succeeds, and wines and malt liquors go, the next thing will be to take tobacco away, and the next thing all other pleasures, until prayer meetings will be the only places of enjoyment.