Question. According to your view, then, the species of fanaticism taught in sectarian Christianity, by which Guiteau was led to assert that Garfield dead would be better off then living—being in Paradise —is more responsible than office seeking or political factionalism for his deed?
Answer. Guiteau seemed to think that the killing of the President would only open the gates of Paradise to him, and that, after all, under such circumstances, murder was hardly a crime. This same kind of reasoning is resorted to in the pulpit to account for death. If Guiteau had succeeded in killing the President, hundreds of ministers would have said, "After all, it may be that the President has lost nothing; it may be that our loss is his eternal gain; and although it seems cruel that Providence should allow a man like him to be murdered, still, it may have been the very kindest thing that could have been done for him." Guiteau reasoned in this way, and probably convinced himself, judging from his own life, that this world was, after all, of very little worth. We are apt to measure others by ourselves. Of course, I do not think Christianity is responsible for this crime. Superstition may have been, in part —probably was. But no man believes in Christianity because he thinks it sanctions murder. At the same time, an absolute belief in the Bible sometimes produces the worst form of murder. Take that of Mr. Freeman, of Poeasset, who stabbed his little daughter to the heart in accordance with what he believed to be the command of God. This poor man imitated Abraham; and, for that matter, Jehovah himself. There have been in the history of Christianity thousands and thousands of such instances, and there will probably be many thousands more that have been and will be produced by throwing away our own reason and taking the word of some one else —often a word that we do not understand.
Question. What is your opinion as to the effect of praying for the recovery of the President, and have you any confidence that prayers are answered?
Answer. My opinion as to the value of prayer is well known. I take it that every one who prays for the President shows at least his sympathy and good will. Personally, I have no objection to anybody's praying. Those who think their prayers are answered should pray. For all who honestly believe this, and who honestly implore their Deity to watch over, protect, and save the life of the President, I have only the kindliest feelings.
It may be that a few will pray to be seen of men; but I suppose that most people on a subject like this are honest. Personally, I have not the slightest idea of the existence of the supernatural. Prayer may affect the person who prays. It may put him in such a frame of mind that he can better bear disappointment than if he had not prayed; but I cannot believe that there is any being who hears and answers prayer.
When we remember the earthquakes that have devoured, the pestilences that have covered the earth with corpses, and all the crimes and agonies that have been inflicted upon the good and weak by the bad and strong, it does not seem possible that anything can be accomplished by prayer. I do not wish to hurt the feelings of anyone, but I imagine that I have a right to my own opinion. If the President gets well it will be because the bullet did not strike an absolutely vital part; it will be because he has been well cared for; because he has had about him intelligent and skillful physicians, men who understood their profession. No doubt he has received great support from the universal expression of sympathy and kindness. The knowledge that fifty millions of people are his friends has given him nerve and hope. Some of the ministers, I see, think that God was actually present and deflected the ball. Another minister tells us that the President would have been assassinated in a church, but that God determined not to allow so frightful a crime to be committed in so sacred an edifice. All this sounds to me like perfect absurdity—simple noise. Yet, I presume that those who talk in this way are good people and believe what they say. Of course, they can give no reason why God did not deflect the ball when Lincoln was assassinated. The truth is, the pulpit first endeavors to find out the facts, and then to make a theory to fit them. Whoever believes in a special providence must, of necessity, by illogical and absurd; because it is impossible to make any theological theory that some facts will not contradict.
Question. Won't you give us, then, Colonel, your analysis of this act, and the motives leading to it?
Answer. I think Guiteau wanted an office and was refused. He became importunate. He was, substantially, put out of the White House. He became malicious. He made up his mind to be revenged. This, in my judgment, is the diagnosis of his case. Since he has been in jail he has never said one word about having been put out of the White House; he is lawyer enough to know he must not furnish any ground for malice. He is a miserable, malicious and worthless wretch, infinitely egotistical, imagines that he did a great deal toward the election of Garfield, and upon being refused the house a serpent of malice coiled in his heart, and he determined to be revenged. That is all!
Question. Do you, in any way, see any reason or foundation for the severe and bitter criticisms made against the Stalwart leaders in connection with this crime? As you are well known to be a friend of the administration, while not unfriendly to Mr. Conkling and those acting with him, would you mind giving the public your opinion on this point?
Answer. Of course, I do not hold Arthur, Conkling and Platt responsible for Guiteau's action. In the first excitement a thousand unreasonable things were said; and when passion has possession of the brain, suspicion is a welcome visitor.