* "He was contemplative rather than speculative. He wanted something solid to rest upon, and hence his bias for mathematics and the physical sciences. He bestowed more attention on them than upon metaphysical speculations. I have heard him descant upon the problem whether a ball discharged from a gun in a horizontal position would be longer in reaching the ground than one dropped at the instant of discharge from the muzzle. He said it always appeared to him that they would both reach the ground at the same time, even before he had read the philosophical explanation."—Joseph Gillespie, letter, December 8, 1866, MS.
There was more or less superstition in his nature, and, although he may not have believed implicitly in the signs of his many dreams, he was constantly endeavoring to unravel them. His mind was readily impressed with some of the most absurd superstitions. His visit to the Voodoo fortune-teller in New Orleans in 1831; his faith in the virtues of the mad-stone, when he took his son Robert to Terre Haute, Indiana, to be cured of the bite of a rabid dog; and the strange double image of himself which he told his secretary, John Hay, he saw reflected in a mirror just after his election in 1860, strongly attest his inclination to superstition. He held most firmly to the doctrine of fatalism all his life. His wife, after his death, told me what I already knew, that "his only philosophy was, what is to be will be, and no prayers of ours can reverse the decree." He always contended that he was doomed to a sad fate, and he repeatedly said to me when we were alone in our office: "I am sure I shall meet with some terrible end." In proof of his strong leaning towards fatalism he once quoted the case of Brutus and Caesar, arguing that the former was forced by laws and conditions over which he had no control to kill the latter, and, vice versâ, that the latter was specially created to be disposed of by the former. This superstitious view of life ran through his being like the thin blue vein through the whitest marble, giving the eye rest from the weariness of continued unvarying color.*
* I have heard him frequently quote the couplet, "There's a divinity that shapes our ends, Rough-hew them how we will."
For many years I subscribed for and kept on our office table the Westminster and Edinburgh Review and a number of other English periodicals. Besides them I purchased the works of Spencer, Darwin, and the utterances of other English scientists, all of which I devoured with great relish. I endeavored, but had little success in inducing Lincoln to read them. Occasionally he would snatch one up and peruse it for a little while, but he soon threw it down with the suggestion that it was entirely too heavy for an ordinary mind to digest.*
* In 1856 I purchased in New York a life of Edmund Burke. I have forgotten now who the author was, but I remember I read it through in a short time. One morning Lincoln came into the office and, seeing the book in my hands, enquired what I was reading. I told him, at the same time observing that it was an excellent work and handing the book over to him. Taking it in his hand he threw himself down on the office sofa and hastily ran over its pages, reading a little here and there. At last he closed and threw it on the table with the exclamation, "No, I've read enough of it. It's like all the others. Biographies as generally written are not only misleading, but false. The author of this life of Burke makes a wonderful hero out of his subject. He magnifies his perfections—if he had any—and suppresses his imperfections. He is so faithful in his zeal and so lavish in praise of his every act that one is almost driven to believe that Burke never made a mistake or a failure in his life." He lapsed into a brown study, but presently broke out again, "Billy, I've wondered why book-publishers and merchants don't have blank biographies on their shelves, always ready for an emergency; so that, if a man happens to die, his heirs or his friends, if they wish to perpetuate his memory, can purchase one already written, but with blanks. These blanks they can at their pleasure fill up with rosy sentences full of high-sounding praise. In most instances they commemorate a lie, and cheat posterity out of the truth. History," he concluded, "is not history unless it is the truth." This emphatic avowal of sentiment from Mr. Lincoln not only fixes his estimate of ordinary biography, but is my vindication in advance if assailed for telling the truth.
A gentleman in Springfield gave him a book called, I believe, "Vestiges of Creation," which interested him so much that he read it through. The volume was published in Edinburgh, and undertook to demonstrate the doctrine of development or evolution. The treatise interested him greatly, and he was deeply impressed with the notion of the so-called "universal law"—evolution; he did not extend greatly his researches, but by continued thinking in a single channel seemed to grow into a warm advocate of the new doctrine. Beyond what I have stated he made no further investigation into the realm of philosophy. "There are no accidents," he said one day, "in my philosophy. Every effect must have its cause. The past is the cause of the present, and the present will be the cause of the future. All these are links in the endless chain stretching from the finite to the infinite." From what has been said it would follow logically that he did not believe, except in a very restricted sense, in the freedom of the will. We often argued the question, I taking the opposite view; he changed the expression, calling it the freedom of the mind, and insisted that man always acted from a motive. I once contended that man was free and could act without a motive. He smiled at my philosophy, and answered that it was "impossible, because the motive was born before the man."
The foregoing thoughts are prefatory to the much-mooted question of Mr. Lincoln's religious belief. For what I have heretofore said on this subject, both in public lectures and in letters which have frequently found their way into the newspapers, I have been freely and sometimes bitterly assailed, but I do not intend now to reopen the discussion or to answer the many persons who have risen up and asked to measure swords with me. I merely purpose to state the bare facts, expressing no opinion of my own, and allowing each and every one to put his or her construction on them.
Inasmuch as he was so often a candidate for public office Mr. Lincoln said as little about his religious opinions as possible, especially if he failed to coincide with the orthodox world. In illustration of his religious code I once heard him say that it was like that of an old man named Glenn, in Indiana, whom he heard speak at a church meeting, and who said: "When I do good I feel good, when I do bad I feel bad, and that's my religion." In 1834, while still living in New Salem and before he became a lawyer, he was surrounded by a class of people exceedingly liberal in matters of religion. Volney's "Ruins" and Paine's "Age of Reason" passed from hand to hand, and furnished food for the evening's discussion in the tavern and village store. Lincoln read both these books and thus assimilated them into his own being. He prepared an extended essay—called by many, a book—in which he made an argument against Christianity, striving to prove that the Bible was not inspired, and therefore not God's revelation, and that Jesus Christ was not the son of God. The manuscript containing these audacious and comprehensive propositions he intended to have published or given a wide circulation in some other way. He carried it to the store, where it was read and freely discussed. His friend and employer, Samuel Hill, was among the listeners, and, seriously questioning the propriety of a promising young man like Lincoln fathering such unpopular notions, he snatched the manuscript from his hands and thrust it into the stove. The book went up in flames, and Lincoln's political future was secure. But his infidelity and his sceptical views were not diminished. He soon removed to Springfield, where he attracted considerable notice by his rank doctrine. Much of what he then said may properly be credited to the impetuosity and exuberance of youth. One of his closest friends, whose name is withheld, narrating scenes and reviewing discussions that in 1838 took place in the office of the county clerk, says: "Sometimes Lincoln bordered on atheism. He went far that way, and shocked me. I was then a young man, and believed what my good mother told me.... He would come into the clerk's office where I and some young men were writing and staying, and would bring the Bible with him; would read a chapter and argue against it.... Lincoln was enthusiastic in his infidelity. As he grew older he grew more discreet; didn't talk much before strangers about his religion; but to friends, close and bosom ones, he was always open and avowed, fair and honest; to strangers, he held them off from policy." John T. Stuart, who was Lincoln's first partner, substantially endorses the above. "He was an avowed and open infidel," declares Stuart, "and sometimes bordered on atheism;.... went further against Christian beliefs and doctrines and principles than any man I ever heard; he shocked me. I don't remember the exact line of his argument; suppose it was against the inherent defects, so-called, of the Bible, and on grounds of reason. Lincoln always denied that Jesus was the Christ of God—denied that Jesus was the son of God as understood and maintained by the Christian Church." David Davis tells us this: "The idea that Lincoln talked to a stranger about his religion or religious views, or made such speeches and remarks about it as are published, is to me absurd. I knew the man so well; he was the most reticent, secretive man I ever saw or expect to see. He had no faith, in the Christian sense of the term—had faith in laws, principles, causes and effects." Another man * testifies as follows: "Mr. Lincoln told me that he was a kind of immortalist; that he never could bring himself to believe in eternal punishment; that man lived but a little while here; and that if eternal punishment were man's doom, he should spend that little life in vigilant and ceaseless preparation by never-ending prayer." Another intimate friend** furnishes this: "In my intercourse with Mr. Lincoln I learned that he believed in a Creator of all things, who had neither beginning nor end, possessing all power and wisdom, established a principle in obedience to which worlds move and are upheld, and animal and vegetable life come into existence. A reason he gave for his belief was that in view of the order and harmony of all nature which we behold, it would have been more miraculous to have come about by chance than to have been created and arranged by some great thinking power."
* William H. Hannah. ** I. W. Keys.
As to the Christian theory that Christ is God or equal to the Creator, he said that it had better be taken for granted; for by the test of reason we might become infidels on that subject, for evidence of Christ's divinity came to us in a somewhat doubtful shape; but that the system of Christianity was an ingenious one at least, and perhaps was calculated to do good." Jesse W. Fell, to whom Lincoln first confided the details of his biography, furnishes a more elaborate account of the latter's religious views than anyone else. In a statement made September 22, 1870, Fell says: "If there were any traits of character that stood out in bold relief in the person of Mr. Lincoln they were those of truth and candor. He was utterly incapable of insincerity or professing views on this or any other subject he did not entertain. Knowing such to be his true character, that insincerity, much more duplicity, were traits wholly foreign to his nature, many of his old friends were not a little surprised at finding in some of the biographies of this great man statements concerning his religious opinions so utterly at variance with his known sentiments. True, he may have changed or modified these sentiments* after his removal from among us, though this is hardly reconcilable with the history of the man, and his entire devotion to public matters during his four years' residence at the national capital.