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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/38094-8.txt b/38094-8.txt new file mode 100644 index 0000000..53a1b77 --- /dev/null +++ b/38094-8.txt @@ -0,0 +1,7318 @@ +Project Gutenberg's Letters To Eugenia, by Paul Henri Thiry Holbach + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Letters To Eugenia + Or, A Preservative Against Religious Prejudices + +Author: Paul Henri Thiry Holbach + +Release Date: November 22, 2011 [EBook #38094] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + + + + +Produced by David Widger + + + + + + +LETTERS TO EUGENIA; + +or, A PRESERVATIVE AGAINST RELIGIOUS PREJUDICES. + +By Baron D'holbach + +(Paul Henri Thiry Holbach (baron d') Nicolas Fréret) + +Author Of The System Of Nature, The Social System, Good Sense, +Christianity Unveiled, Ecce Homo, Universal Morality, Religious Cruelty +&c. + +Translated From The French, By Anthony C. Middleton, M.D. + + ..."Arctis Religionum animos nodis exsolvere pergo." + Lucretii De Rerum Natura, lib. iv. v. 6,7. + +1870 + + + + +NAIGEON'S PREFACE. + +1768. + +For many years this work has been known under the title of _Letters to +Eugenia_. The secretive character of those, however, into whose hands +the manuscript at first fell; the singular and yet actual pleasure that +is caused generally enough in the minds of all men by the exclusive +possession of any object whatever; that kind of torpor, servitude, +and terror in which the tyrannical power of the priests then held +all minds--even those who by the superiority of their talents ought +naturally to be the least disposed to bend under the odious yoke of the +clergy,--all these circumstances united contributed so much to stifle in +its birth, if I may so express myself, this important manuscript, +that for a long time it was supposed to be lost; so much did those who +possessed it keep it carefully concealed, and so constantly did they +refuse to allow a copy to be taken. The manuscripts, indeed, were so +scarce, even in the libraries of the curious, that the late M. De Boze, +whose pleasure it was to collect the rarest works belonging to every +species of literature, could never succeed in acquiring a copy of the +_Letters to Eugenia_, and in his time there were only three in Paris; +it may have been from design, _propter metum Judĉorum;_* it may have +been there were actually no more known. + + * On account of fear of the Jews, or, in other words, the + intolerant clergy of the despotic government. + +It is not till within five or six years that MSS. of these letters have +become more common; and there is reason to believe that they are now +considerably multiplied, since the copy from which this edition is +printed has been revised and corrected by collation with six others, +that have been collected without any great difficulty. Unhappily, all +these copies swarm with faults, which corrupt the sense, and comprehend +many variations, but which also, to use the language of the Biblical +critics, have served sometimes to discover and to fix the true reading! +More often, however, they have rendered it more uncertain than it was +before what one ought to be followed--a new proof of the multiplicity +of copies, because the more numerous are the manuscripts of a work, the +more they differ from each other, as any one may be fully convinced by +consulting those of the _Letter of Thrasybulus to Leucippus_, and the +various readings of the New Testament collected by the learned Mill, and +which amount to more than thirty thousand. + +However this may be, we have spared no pains to reestablish the text in +all its purity; and we venture to say, that, with the exception of four +or five passages, which we found corrupted in all the manuscripts that +we had an opportunity to collate, and which we have amended to the best +of our ability, the edition of these letters that we now offer to the +reader will probably conform almost exactly with the original manuscript +of the author. + +With regard to the author's name and quality we can offer nothing but +conjectures. The only particulars of his life upon which there is a +general agreement are, that he lived upon terms of great intimacy +with the Marquis de la Fare, the Abbé de Chaulieu, the Abbé Terrasson, +Fontenelle, M. de Lasseré, &c. The late MM. Du Marsais and Falconnet +have often been heard to declare that these letters were composed by +some one belonging to the school of Seaux. All that we can pronounce +with certainty is the fact, that it is only necessary to read the work +to be entirely convinced the author was a man of extensive knowledge, +and one who had meditated profoundly concerning the matters upon which +he has treated. His style is clear, simple, easy, and in which we may +remark a certain urbanity, that leads us to be sure that he was not an +obscure individual, nor one to whom good company and polished society +were unfamiliar. But what especially distinguishes this work, and which +should endear it to all good and virtuous people, is the signal honesty +which pervades and characterizes it from the very beginning to the end. +It is impossible to read it without conceiving the highest idea of the +author's probity, whoever he may have been--without desiring to have +had him for a friend, to have lived with him, and, in a word, without +rendering justice to the rectitude of his intentions, even when we +do not approve of his sentiments. The love of virtue, universal +benevolence, respect to the laws, an inviolable attachment to the duties +of morality, and, in fine, all that can contribute to render men +better, is strongly recommended in these Letters. If, on the one hand +he completely overthrows the ruinous edifice of Christianity, it is +to erect, on the other hand, the immovable foundations of a system +of morality legitimately established upon the nature of man, upon his +physical wants, and upon his social relations--a base infinitely better +and more solid than that of religion, because sooner or later the lie +is discovered, rejected, and necessarily drags with it what served +to sustain it. On the contrary, the truth subsists eternally, and +consolidates itself as it grows old: _Opinionum commenta delet dies, +naturĉ judicia confirmat._* + +The motto affixed to many of the manuscript copies of these Letters +proves that the worthy man to whom we owe them did not desire to be +known as their author, and that it was neither the love of reputation, +nor the thirst of glory, nor the ambition of being distinguished by bold +opinions, which the priests, and the satellites subjected to them by +ignorance, denominate _impieties_, which guided his pen. It was only the +desire of doing good to his fellow-beings by enlightening them, which +actuated him, and the wish to uproot, so to speak, religion itself, as +being the source of all the woes which have afflicted mankind for so +many ages. This is the motto of which we spoke:-- + + "Si j'ai raison, qu'importe à qui je suis?" + (If reason's mine, no matter who I am.) + + * "Time effaces the comments of opinion, but it confirms the + judgments of nature."--Cicero. + +It is a verse of Corneille, whose application is exceedingly +appropriate, and which should be upon the frontispiece of all books of +this nature. + +We are unable to say any thing more certain concerning the person to +whom our author has addressed his work. It appears, however, from +many circumstances in these Letters, that she was not a supposititious +marchioness, like her of the _Worlds_ of M. de Fontenelle, and that they +have really been written to a woman as distinguished by her rank as by +her manners. Perhaps she was a lady of the school of the Temple, or of +Seaux. But these details, in reality, as well as those which concern +the name and the life of our author, the date of his birth, that of his +death, &c., are of little importance, and could only serve to satisfy +the vain curiosity of some idle readers, who avidiously collect these +kind of anecdotes, who receive from them a kind of existence in the +world, and who feel more satisfaction from being instructed in them +than from the discovery of a truth. I know that they endeavor to justify +their curiosity by saying that when a person reads a book which creates +a public sensation, and with which he is himself much pleased, it is +natural he should desire to know to whom a grateful homage should be +addressed. In this case the desire is so much the more unreasonable +because it cannot be satisfied; first, because when death and +proscription is the penalty, there has never been and there never will +be a man of letters so imprudent, and, to speak plainly, so strangely +daring, as to publish, or during his life to allow a book to be printed, +in which he tramples under foot temples, altars, and the statues of the +gods, and where he attacks without any disguise the most consecrated +religious opinions; secondly, because it is a matter of public notoriety +that all the works of this character which have appeared for many years +are the secret testaments of numbers of great men, obliged during their +lives to conceal their light under a bushel, whose heads death +has withdrawn from the fury of persecutors, and whose cold ashes, +consequently, do not hear in the tomb either the importunate and +denunciatory cries of the superstitious, or the just eulogiums of +the friends of truth; thirdly and lastly, _because this curiosity, so +unfortunately entertained, may compromise in the most cruel manner the +repose, the fortune, and the liberty of the relatives and friends of the +authors of these bold books!_ This single consideration ought, then, +to determine those hazarders of conjectures, if they have really +good intentions, to wrap in the inmost folds of their hearts whatever +suspicions they may entertain concerning the author, however true or +false they may be, and to turn their inquiring spirits to a use more +beneficial for both themselves and others. + +TRANSLATOR'S PREFACE. + +In 1819 an anonymous translation of the Letters to Eugenia was published +in London by Richard Carlile. This translation in some of its parts +was sufficiently complete and correct, but in others it was at +absolute variance with the original work; in other parts, also, it was +interlarded with matter not written by d'Holbach; and in others, large +portions of the original Letters were entirely omitted, as were likewise +a number of notes and the whole of the preliminary observations, with +which the volume was introduced to the public by Naigeon, so long the +intimate friend of both d'Holbach and Diderot. In again presenting +the work in an English dress, the London translation has been made +the foundation of this, but the whole has been thoroughly revised and +collated with the original. The omitted portions have been translated +and inserted in their proper places, and though some passages of the +London work, not entirely faithful to the original, have been allowed to +stand, yet the book, as it now appears, is essentially a new one, and +is the most accurate and complete translation of the Letters to Eugenia +which has ever been made into the English language. + +The work at first came anonymously from the press, and the mystery +of its authorship was sedulously maintained in the introductory +observations of Naigeon, in consequence of the danger which then +attended the issue of Infidel productions, not only in France +but throughout Christendom. The book was printed in Amsterdam, at +d'Holbach's own expense, by Marc-Michael Rey, a noble printer, to whom +the world is greatly indebted for the inestimable aid he rendered the +philosophers. But bold as he was, and then living in a country the most +free of any in the world, he dared not openly send these Letters from +his own press. They were issued in 1768, in two duodecimo volumes, +without any publisher's name, and with the imprint of _London_ on the +title page, in order to set those persecutors at bay who were prowling +for victims, and who sought to burn author, printer, and book at the +same pile. The prudence of the author and printer saved _them_ from +this fate; but the book had hardly reached France before its sale was +forbidden under penalty of fines and imprisonment, and it was condemned +by an act of Parliament to be burnt by the public executioner in the +streets of Paris, all of which particulars will be narrated in the +Biographical Memoir of Baron d'Holbach, which I am now preparing for the +press. + +Of the excellence of the Letters to Eugenia, nothing need here be said. +The work speaks for itself, and abounds in that eloquence peculiar +to its author, and overflows with kindly sentiments of humanity, +benevolence and virtue. Like d'Holbach's other works, it is +distinguished by an ardent love of liberty, and an invincible hatred of +despotism; by an unanswerable logic, by deep thought, and by profound +ideas. The tyrant and the priest are both displayed in their true +colors; but while the author shows himself inexorable as fate towards +oppressive hierarchies and false ideas, he is tender as an infant to +the unfortunate, to those overburdened with unreasonable impositions, +to those who need consolation and guidance, and to those searching +after truth. Addressed, as the Letters were, to a lady suffering from +religious falsehoods and terrors, the object of the writer is set forth +in the motto from Lucretius which he placed on the title page, and which +may thus be expressed in English:-- + + "Reason's pure light I seek to give the mind, + And from Religion's fetters free mankind." + + A. C. M. + +The name of the lady was designedly kept in secrecy, and was unknown, +except to _a very few_, till some years after d'Holbach's death. We now +know from the _Feuilles Posthumes_ of Lequinio, who had it from Naigeon, +that the _Letters_ were written several years before their publication, +for the instruction of a lady formerly distinguished at the French +Court for her graces and virtues. They were addressed to the charming +Marguerite, Marchioness de Vermandois. Her husband held the lucrative +post of farmer-general to the king, and besides inherited large estates. +He possessed excellent natural abilities, and his mind was strengthened +and adorned by culture and letters. Had his modesty permitted him, to +appear as such, he would now be known as a poet of genius and merit, +for he wrote some poems and plays that were much admired by all who were +allowed to peruse them. He was married in 1763, on the day he completed +his twenty-first year, to Marguerite Justine d'Estrades, then only +nineteen years of age, and whom he saw for the first time in his life +only six weeks before they became husband and wife. Like most of the +matches then made among the higher classes in France, this was one of a +purely mercenary character. The father of the Marquis de Vermandois, +and the father of Marguerite, as a means of joining their estates, +contracted their children without deigning to consult the wishes of the +parties, and obedience or disinheritance was the only alternative. When +the compact was concluded, Marguerite was taken from the convent where +for five years she had lived as a boarder and scholar, and commenced her +married life and her course in the fashionable world at the same time. +The match was far more fortunate than such matches then generally proved +to be. Marguerite's husband was passionately attached to her, and that +attachment was returned. The Marquis was a friend of Baron d'Holbach, +and soon after his marriage introduced his wife to him. Among all +the beauties of Paris the Marchioness was one of the most lovely and +fascinating. Her features were remarkably beautiful, and the bloom and +clearness of her complexion were such as absolutely to render necessary +the old comparison of the rose and the lily to do them justice. To +these were added a voluptuous figure, agreeable manners, the graces and +vivacity of wit, and the still more enduring attractions of good humor, +purity, and benevolence! A female like her could not but be dear to all +who enjoyed her intimacy, and a strong friendship sprang up between her +and Baron d'Holbach. Greatly pleased with him at first, Marguerite was +afterwards as greatly shocked. When their intercourse had become so +familiar as to permit that frankness and freedom of conversation which +prevails among intimate friends, she discovered that the Baron was an +unbeliever in the Christian dogmas which she had learned at the convent, +where, in consequence of her mother's death, she had been educated. She +had been taught that an Infidel was a monster in all respects, and she +was astounded to find unbelievers in men so agreeable in manners and +person, and so profound in learning, as d'Holbach, Diderot, d'Alembert, +and others. She could deny neither their goodness nor their intellectual +qualities, and while she admired the individuals she shuddered at their +incredulity. Especially did she mourn over Baron d'Holbach. He had a +wife as charming as herself, formerly the lovely Mademoiselle d'Aïne, +whose beautiful features and seductive figure presented "A combination, +and a form, indeed, Where every god did seem to set his seal." + +Nothing was more natural than that two such women should imbibe the +deepest tenderness for each other. But alas! the Baron's wife was +tainted with her husband's heresies; and yet in their home did the +Marchioness see all the domestic virtues exemplified, and beheld that +sweet harmony and unchangeable affection for which the d'Holbachs +were eminently distinguished among their acquaintances, and which was +remarkable from its striking contrast with the courtly and Christian +habits of the day. At a loss what to do, the Marchioness consulted her +confessor, and was advised to withdraw entirely from the society of the +Baron and his wife, unless she was willing to sacrifice all her hopes of +heaven, and to plunge headlong down to hell. Her natural good sense and +love of her friends struggled with her monastic education and reverence +for the priests. The conflict rendered her miserable; and unable to +enjoy happiness, she retired to her husband's country seat, where she +brooded over her wishes and her terrors. In this state of mind she +at length wrote a touching letter to the Baron, and laid open her +situation, requesting him to comfort, console, and enlighten her. Such +was the origin of the book now presented in an English dress to the +reader. It accomplished its purpose with the Marchioness de Vermandois, +and afterwards its author concluded to publish the work, in hopes it +might be equally useful to others. The Letters were _written_ in 1764, +when d'Holbach was in the forty-second year of his age. Twelve different +works he had before written and published, and all without the affix of +his name. _Eleven_ were upon mineralogy, the arts and the sciences, and +_one_ only upon theology. That _one_ had been secretly printed in +1761, at Nancy, with the imprint of London, and was _honored_ with a +parliamentary statute condemning its publication and forbidding its sale +or circulation. Christian hatred bestowed upon it the additional +honor of causing it to be burned in the streets of Paris by the public +executioner. But the prudence of the author protected his life. He +attributed the book to a dead man, who had been known to entertain +sceptical views. It was entitled Christianity Unveiled, and bore on +its title page the name of Boulanger. This was d'Holbach's first +contribution to Infidel literature, and the second similar work written +by him was the Letters to Eugenia. These were the preludes to more than +a quarter of a hundred different productions numbering among them such +books as _Good Sense, The System of Nature, Ecce Homo, Priests Unmasked, +&c, &c._, all printed anonymously or pseudonymously at his own +expense, without a possibility of pecuniary advantage, and with such +extraordinary secrecy as to show that he was actuated by no desire of +literary fame. It was love of truth alone that impelled d'Holbach to +write. Brilliant, profound, eloquent and excellent as were his writings, +attracting notice as they did from the civil and religious powers, +commented upon as they were by such men as Voltaire and Frederick the +Great, admired as they were by that class who felt and combated +the evils of tyranny as well as of religion, of kings as well as of +priests,--that class who almost drew their life from the books of him +and his compeers,--he was never seduced from the rule he originally laid +down for his literary conduct. + +A very few persons he was obliged to trust in order to get his writings +printed, and but for that fact Baron d'Holbach would now only be known +as a gentleman of great wealth, extensive benevolence, and uncommon +liberality, as a man of profound learning and agreeable colloquial +powers, as the bountiful friend of men of letters, as the soother of the +distressed, as the protector of the miserable, and as the affectionate +husband and father. So much of him we should have known; but that he was +the author of those books which roused intolerant priests and corrupt +magistrates, consistories and parliaments, monarchs and philosophers, +the people and their oppressors,--that he was the Archimedes that thus +moved the world,--would not have been known had he not employed another +philosopher, by the name of Naigeon, to carry his manuscripts to +Amsterdam, and to direct their printing by Marc-Michel Rey. It was +Naigeon who carried the manuscript of the Letters to Eugenia to Holland, +together with a number of others by the same author, which also appeared +during the year 1768,--an eventful year in the history of Infidel +progress. The _Letters_ were carefully revised by d'Holbach before they +were sent to press. All the passages of a purely personal character were +omitted, some new matter was incorporated, and some sentences were added +purposely to keep the author and the lady he addressed in impenetrable +obscurity. To raise the veil from a man of so much worth and genius, as +well as to carry out his idea of doing good, is one of the reasons which +have led to the present preparation and publication of this book. + +A. C. M. + + + + +LETTERS TO EUGENIA + + + + +LETTER I. Of the Sources of Credulity, and of the Motives which should +lead to an examination of religion. + +I am unable, Madam, to express the grievous sentiments that the perusal +of your letter produced in my bosom. Did not a rigorous duty retain me +where I am, you would see me flying to your succor. Is it, then, true +that Eugenia is miserable? Is even she tormented with chagrin, scruples, +and inquietudes? In the midst of opulence and grandeur; assured of the +tenderness and esteem of a husband who adores you; enjoying at court the +advantage, so rare, of being sincerely beloved by every one; surrounded +by friends who render sincere homage to your talents, your knowledge, +and your tastes,--how can you suffer the pains of melancholy and sorrow? +Your pure and virtuous soul can surely know neither shame nor remorse. +Always so far removed from the weaknesses of your sex, on what account +can you blush? Agreeably occupied with your duties, refreshed with +useful reading and entertaining conversation, and having within your +reach every diversity of virtuous pleasures, how happens it that fears, +distastes, and cares come to assail a heart for which every thing +should procure contentment and peace? Alas! even if your letter had not +confirmed it but too much, from the trouble which agitates you I should +have recognized without difficulty the work of superstition. This fiend +alone possesses the power of disturbing honest souls, without calming +the passions of the corrupt; and when once she gains possession of a +heart, she has the ability to annihilate its repose forever. + +Yes, Madam, for a long time I have known the dangerous effects of +religious prejudices. I was myself formerly troubled with them. Like +you I have trembled under the yoke of religion; and if a careful and +deliberate examination had not fully undeceived me, instead of now being +in a state to console you and to reassure you against yourself, you +would see me at the present moment partaking your inquietudes, and +augmenting in your mind the lugubrious ideas with which I perceive you +to be tormented. Thanks to Reason and Philosophy, an unruffled serenity +long ago irradiated my understanding, and banished the terrors with +which I was formerly agitated. What happiness for me if the peace which +I enjoy should put it in my power to break the charm which yet binds you +with the chains of prejudice? + +Nevertheless, without your express orders, I should never have dared to +point out to you a mode of thinking widely different from your own, nor +to combat the dangerous opinions to which you have been persuaded your +happiness is attached. But for your request I should have continued +to enclose in my own breast opinions odious to the most part of +men accustomed to see nothing except by the eyes of judges visibly +interested in deceiving them. Now, however, a sacred duty obliges me to +speak. Eugenia, unquiet and alarmed, wishes me to explore her heart; +she needs assistance; she wishes to fix her ideas upon an object which +interests her repose and her felicity. I owe her the truth. It would be +a crime longer to preserve silence. Although my attachment for her did +not impose the necessity of responding to her confidence, the love of +truth would oblige me to make efforts to dissipate the chimeras which +render her unhappy. + +I shall proceed then, Madam, to address you with the most complete +frankness. Perhaps at the first glance my ideas may appear strange; but +on examining them with still further care and attention, they will cease +to shock you. Reason, good faith, and truth cannot do otherwise than +exert great influence over such an intellect as yours. I appeal, +therefore, from your alarmed imagination to your more tranquil judgment; +I appeal from custom and prejudice to reflection and reason. Nature has +given you a gentle and sensible soul, and has imparted an exquisitely +lively imagination, and a certain admixture of melancholy which disposes +to despondent revery. It is from this peculiar mental constitution +that arise the woes that now afflict you. Your goodness, candor, and +sincerity preclude your suspecting in others either fraud or malignity. +The gentleness of your character prevents your contradicting notions +that would appear revolting if you deigned to examine them. You have +chosen rather to defer to the judgment of others, and to subscribe to +their ideas, than to consult your own reason and rely upon your own +understanding. The vivacity of your imagination causes you to embrace +with avidity the dismal delineations which are presented to you; certain +men, interested in agitating your mind, abuse your sensibility in order +to produce alarm; they cause you to shudder at the terrible words, +_death, judgment, hell, punishment, and eternity_; they lead you to turn +pale at the very name of an inflexible _judge_, whose absolute decrees +nothing can change; you fancy that you see around you those demons whom +he has made the ministers of his vengeance upon his weak creatures; thus +is your heart filled with affright; you fear that at every instant +you may offend, without being aware of it, a capricious God, always +threatening and always enraged. In consequence of such a state of +mind, all those moments of your life which should only be productive of +contentment and peace, are constantly poisoned by inquietudes, scruples, +and panic terrors, from which a soul as pure as yours ought to be +forever exempt. The agitation into which you are thrown by these fatal +ideas suspends the exercise of your faculties; your reason is misled by +a bewildered imagination, and you are afflicted with perplexities, with +despondency, and with suspicion of yourself. In this manner you become +the dupe of those men who, addressing the imagination and stifling +reason, long since subjugated the universe, and have actually persuaded +reasonable beings that their reason is either useless or dangerous. + +Such is, Madam, the constant language of the apostles of superstition, +whose design has always been, and will always continue to be, to +destroy human reason in order to exercise their power with impunity over +mankind.. Throughout the globe the perfidious ministers of religion have +been either the concealed or the declared enemies of reason, because +they always see reason opposed to their views. Every where do they +decry it, because they truly fear that it will destroy their empire by +discovering their conspiracies and the futility of their fables. Every +where upon its ruins they struggle to erect the empire of fanaticism +and imagination. To attain this end with more certainty, they have +unceasingly terrified mortals with hideous paintings, have astonished +and seduced them by marvels and mysteries, embarrassed them by enigmas +and uncertainties, surcharged them with observances and ceremonies, +filled their minds with terrors and scruples, and fixed their eyes upon +a future, which, far from rendering them more virtuous and happy +here below, has only turned them from the path of true happiness, and +destroyed it completely and forever in their bosoms. + +Such are the artifices which the ministers of religion every where +employ to enslave the earth and to retain it under the yoke. The human +race, in all countries, has become the prey of the priests. The priests +have given the name of _religion_ to systems invented by them to +subjugate men, whose imagination they had seduced, whose understanding +they had confounded, and whose reason they had endeavored to extinguish. + +It is especially in infancy that the human mind is disposed to receive +whatever impression is made upon it. Thus our priests have prudently +seized upon the youth to inspire them with ideas that they could never +impose upon adults. It is during the most tender and susceptible age +of men that the priests have familiarized the understanding of our race +with monstrous fables, with extravagant and disjointed fancies, and +with ridiculous chimeras, which, by degrees, become objects that are +respected and that are feared during life. + +We need only open our eyes to see the unworthy means employed by +_sacerdotal policy_ to stifle the dawning reason of men. During their +infancy they are taught tales which are ridiculous, impertinent, +contradictory, and criminal, and to these they are enjoined to pay +respect. They are gradually impregnated with inconceivable mysteries +that are announced as sacred truths, and they are accustomed to +contemplate phantoms before which they habitually tremble. In a word, +measures are taken which are the best calculated to render those blind +who do not consult their reason, and to render those base who constantly +shudder whenever they recall the ideas with which their priests infected +their minds at an age when they were unable to guard against such +snares. + +Recall to mind, Madam, the dangerous cares which were taken in the +convent where you were educated, to sow in your mind the germs of those +inquietudes that now afflict you. It was there that they began to speak +to you of fables, prodigies, mysteries, and doctrines that you actually +revere, while, if these things were announced today for the first +time, you would regard them as ridiculous, and as entirely unworthy of +attention. I have often witnessed your laughter at the simplicity with +which you formerly credited those tales of sorcerers and ghosts, that, +during your childhood, were related by the nuns who had charge of your +education. When you entered society where for a long time such chimeras +have been disbelieved, you were insensibly undeceived, and at present +you blush at your former credulity. Why have you not the courage to +laugh, in a similar manner, at an infinity of other chimeras with no +better foundation, which torment you even yet, and which only appear +more respectable, because you have not dared to examine them with your +own eyes, or because you see them respected by a public who have never +explored them? If my Eugenia is enlightened and reasonable upon all +other topics, why does she renounce her understanding and her judgment +whenever religion is in question? In the mean time, at this redoubtable +word her soul is disturbed, her strength abandons her, her ordinary +penetration is at fault, her imagination wanders, she only sees through +a cloud, she is unquiet and afflicted. On the watch against reason, she +dares not call that to her assistance. She persuades herself that the +best course for her to take is to allow herself to follow the opinions +of a multitude who never examine, and who always suffer themselves to be +conducted by blind or deceitful guides. + +To reestablish peace in your mind, dear Madam, cease to despise +yourself; entertain a just confidence in your own powers of mind, +and feel no chagrin at finding yourself infected with a general and +involuntary epidemic from which it did not depend on you to escape. The +good Abbé de St. Pierre had reason when he said that _devotion was the +smallpox of the soul_. I will add that it is rare the disease does not +leave its pits for life. Indeed, see how often the most enlightened +persons persist forever in the prejudices of their infancy! These +notions are so early inculcated, and so many precautions are continually +taken to render them durable, that if any thing may reasonably surprise +us, it is to see any one have the ability to rise superior to such +influences. The most sublime geniuses are often the playthings of +superstition. The heat of their imagination sometimes only serves to +lead them the farther astray, and to attach them to opinions which would +cause them to blush did they but consult their reason. Pascal constantly +imagined that he saw hell yawning under his feet; Mallebranche was +extravagantly credulous; Hobbes had a great terror of phantoms and +demons;* and the immortal Newton wrote a ridiculous commentary on the +vials and visions of the Apocalypse. In a word, every thing proves that +there is nothing more difficult than to efface the notions with which we +are imbued during our infancy. The most sensible persons, and those who +reason with the most correctness upon every other matter, relapse into +their infancy whenever religion is in question. + +Thus, Madam, you need not blush for a weakness which you hold in common +with almost all the world, and from which the greatest men are not +always exempt. Let your courage then revive, and fear not to examine +with perfect composure the phantoms which alarm you. In a matter which +so greatly interests your repose, consult that enlightened reason which +places you as much above the vulgar, as it elevates the human species +above the other animals. Far from being suspicious of your own +understanding and intellectual faculties, turn your just suspicion +against those men, far less enlightened and honest than you, who, to +vanquish you, only address themselves to your lively imagination; who +have the cruelty to disturb the serenity of your soul; who, under the +pretext of attaching you only to heaven, insist that you must +sunder the most tender and endearing ties; and in fine, who oblige you +to proscribe the use of that beneficent reason whose light guides, your +conduct so judiciously and so safely. + + * On this subject see Bayle's Diet. Critt art. Hobbes, + Rem. N. + +Leave inquietude and remorse to those corrupt women who have cause to +reproach themselves, or who have crimes to expiate. Leave superstition +to those silly and ignorant females whose narrow minds are incapable of +reasoning or reflection. Abandon the futile and trivial ceremonies of +an objectionable devotion to those idle and peevish women, for whom, as +soon as the transient reign of their personal charms is finished, there +remains no rational relaxation to fill the void of their days, and who +seek by slander and treachery to console themselves for the loss of +pleasures which they can no longer enjoy. Resist that inclination which +seems to impel you to gloomy meditation, solitude, and melancholy. +Devotion is only suited to inert and listless souls, while yours is +formed for action. You should pursue the course I recommend for the sake +of your husband, whose happiness depends upon you; you owe it to the +children, who will soon, undoubtedly, need all your care and all your +instructions for the guidance of their hearts and understandings; you +owe it to the friends who honor you, and who will value your society +when the beauty, which now adorns your person and the voluptuousness +which graces your figure have yielded to the inroads of time; you owe it +to the circle in which you move, and to the world which has a right to +your example, possessing as you do virtues that are far more rare +to persons of your rank than devotion. In fine, you owe happiness to +yourself; for, notwithstanding the promises of religion, you will never +find happiness in those agitations into which I perceive you cast by +the lurid ideas: of superstition. In this path you will only encounter +doleful chimeras, frightful phantoms, embarrassments without end, +crushing uncertainties, inexplicable enigmas, and dangerous reveries, +which are only calculated to disturb your repose, to deprive you of +happiness, and to render you incapable of occupying yourself with that +of others. It is very difficult to make those around us happy when we +are ourselves miserable and deprived of peace. + +If you will even slightly make observations upon those about you, you +will find abundant proofs of what I advance. The most religious persons +are rarely the most amiable or the most social. Even the most sincere +devotion, by subjecting those who embrace it to wearisome and crippling +ceremonies, by occupying their imaginations with lugubrious and +afflicting objects, by exciting their zeal, is but little calculated to +give to devotees that equality of temper, that sweetness of an indulgent +disposition, and that amenity of character, which constitute the +greatest charms of personal intimacy. A thousand examples might be +adduced to convince you that devotees who are the most involved in +superstitious observances to please God Digitized by by those women who +succeed best in pleasing those by whom they are surrounded. If there +seems to be occasionally an exception to this rule, it is on the part +of those who have not all the zeal and fervor which is exacted by their +religion. Devotion is either a morose and melancholy passion, or it is +a violent and obstinate enthusiasm. Religion imposes an exclusive and +entire regard upon its slaves. All that an acceptable Christian gives +to a fellow-creature is a robbery from the Creator. A soul filled with +religious fervor fears to attach itself to things of the earth, lest +it should lose sight of its jealous God, who wishes to engross constant +attention, who lays it down as a duty to his creatures that they should +sacrifice to him their most agreeable and most innocent inclinations, +and who orders that they should render themselves miserable here below, +under the idea of pleasing him. In accordance with such principles, +we generally see devotees executing with much fidelity the duty of +tormenting themselves and disturbing the repose of others. They actually +believe they acquire great merit with the Sovereign of heaven by +rendering themselves perfectly useless, or even a scourge to the +inhabitants of the earth. + +I am aware, Madam, that devotion in you does not produce effects +injurious to others; but I fear that it is only more injurious to +yourself. The goodness of your heart, the sweetness of your disposition, +and the beneficence which displays itself in all your conduct, are all +so great that even religion does not impel you to any dangerous +excesses. Nevertheless, devotion often causes strange metamorphoses, +Unquiet, agitated, miserable within yourself, it is to be feared that +your temperament will change, that your disposition will become +acrimonious, and that the vexatious ideas over which you have so long +brooded will sooner or later produce a disastrous influence upon those +who approach you. Does not experience constantly show us that religion +effects changes of this kind? What are called _conversions_, what +devotees regard as special acts of divine grace, are very often only +lamentable revolutions by which real vices and odious qualities are +substituted for amiable and useful characteristics. By a deplorable +consequence of these pretended miracles of grace we frequently see +sorrow succeed to enjoyment, a gloomy and unhappy state to one of +innocent gayety, lassitude and chagrin to activity and hilarity, and +slander, intolerance, and zeal to indulgence and gentleness; nay, what +do I say? cruelty itself to humanity. In a word, superstition is a +dangerous leaven, that is fitted to corrupt even the most honest hearts. + +Do you not see, in fact, the excesses to which fanaticism and zeal drive +the wisest and best meaning men? Princes, magistrates, and judges become +inhuman and pitiless as soon as there is a question of the interests of +religion. Men of the gentlest disposition, the most indulgent, and +the most equitable, upon every other matter, religion transforms to +ferocious beasts. The most feeling and compassionate persons believe +themselves in conscience obliged to harden their hearts, to do violence +to their better instincts, and to stifle nature, in order to show +themselves cruel to those who are denounced as enemies to their own +manner of thinking. Recall to your mind, Madam, the cruelties of nations +and governments in alternate persecutions of Catholics or Protestants, +as either happened to be in the ascendant. Can you find reason, equity, +or humanity in the vexations, imprisonments, and exiles that in our days +are inflicted upon the Jansenists? And these last, if ever they should +attain in their turn the power requisite for persecution, would not +probably treat their adversaries with more moderation or justice. Do you +not daily see individuals who pique themselves upon their sensibility +un-blushingly express the joy they would feel at the extermination +of persons to whom they believe they owe neither benevolence nor +indulgence, and whose only crime is a disdain for prejudices that the +vulgar regard as sacred, or that an erroneous and false policy considers +useful to the state? Superstition has so greatly stifled all sense of +humanity in many persons otherwise truly estimable, that they have +no compunctions at sacrificing the most enlightened men of the nation +because they could not be the most credulous or the most submissive to +the authority of the priests. + +In a word, devotion is only calculated to fill the heart with a bitter +rancor, that banishes peace and harmony from society. In the matter of +religion, every one believes himself obliged to show more or less ardor +and zeal. Have I not often seen you uncertain yourself whether you +ought to sigh or smile at the self-depreciation of devotees ridiculously +inflamed by that religious vanity which grows out of sectarian +conventionalities? You also see them participating in theological +quarrels, in which, without comprehending their nature or purport, they +believe themselves conscientiously obliged to mingle. I have a hundred +times seen you astounded with their clamors, indignant at their +animosity, scandalized at their cabals, and filled with disdain at their +obstinate ignorance. Yet nothing is more natural than these outbreaks; +ignorance has always been the mother of devotion. To be a devotee has +always been synonymous to having an imbecile confidence in priests. +It is to receive all impulsions from them; it is to think and act only +according to them; it is blindly to adopt their passions and prejudices; +it is faithfully to fulfil practices which their caprice imposes. + +Eugenia is not formed to follow such guides. They would terminate +by leading her widely astray, by dazzling her vivid imagination, by +infecting her gentle and amiable disposition with a deadly poison. To +master with more certainty her understanding, they would render her +austere, intolerant, and vindictive. In a word, by the magical power of +superstition and supernatural notions, they would succeed, perhaps, in +transforming to vices those happy dispositions that nature has given +you. Believe me, Madam, you would gain nothing by such a metamorphosis. +Rather be what you really are. Extricate yourself as soon as possible +from that state of incertitude and languor, from that alternative of +despondency and trouble, in which you are immersed. If you will only +take your reason and virtue for guides, you will soon break the fetters +whose dangerous effects you have begun to feel. + +Assume the courage, then, I repeat it, to examine for yourself this +religion, which, far from procuring you the happiness it promised, will +only prove an inexhaustible source of inquietudes and alarms, and which +will deprive you, sooner or later, of those rare qualities which render +you so dear to society. Your interest exacts that you should render +peace to your mind. It is your duty carefully to preserve that sweetness +of temper, that indulgence, and that cheerfulness, by which you are +so much endeared to all those who approach you. You owe happiness +to yourself, and you owe it to those who surround you. Do not, then, +abandon yourself to superstitious reveries, but collect all the strength +of your judgment to combat the chimeras which torment your imagination. +They will disappear as soon as you have considered them with your +ordinary sagacity. + +Do not tell me, Madam, that your understanding is too weak to sound the +depths of theology. Do not tell me, in the language of our priests, +that the truths of religion are mysteries that we must adopt without +comprehending them, and that it is necessary to adore in silence. +By expressing themselves in this manner, do you not see they really +proscribe and condemn the very religion to which they are so solicitous +you should adhere? Whatever is supernatural is unsuited to man, and +whatever is beyond his comprehension ought not to occupy his attention. +To adore what we are not able to know, is to adore nothing. To believe +in what we cannot conceive, is to believe in nothing. To admit without +examination every thing we are directed to admit, is to be basely +and stupidly credulous. To say that religion is above reason, is to +recognize the fact that it was not made for reasonable beings; it is to +avow that those who teach it have no more ability to fathom its depths +than ourselves; it is to confess that our reverend doctors do not +themselves understand the marvels with which they daily entertain us. + +If the truths of religion were, as they assure us, necessary to all men, +they would be clear and intelligible to all men. If the dogmas which +this religion teaches were as important as it is asserted, they would +not only be within the comprehension of the doctors who preach them, +but of all those who hear their lessons. Is it not strange that the +very persons whose profession it is to furnish themselves with religious +knowledge, in order to impart it to others, should recognize their +own dogmas as beyond their own understanding, and that they should +obstinately inculcate to the people, what they acknowledge they do not +comprehend themselves? Should we have much confidence in a physician, +who, after confessing that he was utterly ignorant of his art, should +nevertheless boast of the excellence of his remedies? This, however, is +the constant practice of our spiritual quacks. By a strange fatality, +the most sensible people consent to be the dupes of those empirics who +are perpetually obliged to avow their own profound ignorance. + +But if the mysteries of religion are incomprehensible for even those who +inculcate it,--if among those who profess it there is no one who knows +precisely what he believes, or who can give an account of either his +conduct or belief,--this is not so in regard to the difficulties with +which we oppose this religion. These objections are simple, within +the comprehension of all persons of ordinary ability, and capable of +convincing every man who, renouncing the prejudiced of his infancy, +will deign to consult the good sense, that nature has bestowed upon all +beings of the human race. + +For a long period of time, subtle theologians.. have, without +relaxation, been occupied in warding off the attacks of the incredulous, +and in repairing the breaches made in the ruinous edifice of religion +by adversaries who combated under the flag of reason. In all times there +have been people who felt the futility of the titles upon which the +priests have arrogated the right of enslaving the understandings of +men, and of subjugating and despoiling nations. Notwithstanding all the +efforts of the interested and frequently hypocritical men who have taken +up the defence of religion, from which they and their confederates +alone are profited, these apologists have never been able to vindicate +successfully their _divine_ system against the attacks of incredulity. +Without cessation they have replied to the objections which have been +made, but never have they refuted or annihilated them. Almost in every +instance the defenders of Christianity have been sustained by oppressive +laws on the part of the government; and it has only been by injuries, by +declamations, by punishments and persecutions, that they have replied +to the allegations of reason. It is in this manner that they have +apparently remained masters of the field of battle which their +adversaries could not openly contest. Yet, in spite of the disadvantages +of a combat so unequal, and although the partisans of religion were +accoutred with every possible weapon, and could show themselves openly, +in accordance with _law_, while their adversaries had no arms but those +of reason, and could not appear personally but at the peril of fines, +imprisonment, torture, and death, and were restricted from bringing +all their arsenal into service, yet they have inflicted profound, +immedicable, and incurable wounds upon superstition. Still, if we +believe the mercenaries of religion, the excellence of their system +makes it absolutely invulnerable to every blow which can be inflicted +upon it; and they pretend they have a thousand times in a victorious +manner answered the objections which are continually renewed against +them. In spite of this great security, we see them excessively alarmed +every time a new combatant presents himself, and the latter may well and +successfully use the most common objections, and those which have most +frequently been urged, since it is evident that up to the present moment +the arguments have never been obviated or opposed with satisfactory +replies. To convince you, Madam, of what I here advance, you need only +compare the most simple and ordinary difficulties which good sense +opposes to religion, with the pretended solutions that have been given. +You will perceive that the difficulties, evident even to the capacities +of a child, have never been removed by divines the most practised in +dialectics. You will find in their replies only subtle distinctions, +metaphysical subterfuges, unintelligible verbiage, which can never be +the language of truth, and which demonstrates the embarrassment, the +impotence, and the bad faith of those who are interested by their +position in sustaining a desperate cause. In a word, the difficulties +which have been urged against religion are clear, and within the +comprehension of every one, while the answers, which have been given +are obscure, entangled, and far from satisfactory, even to persons most +versed in such jargon, and plainly indicating that the authors of these +replies do not themselves understand what they say. + +If you consult the clergy, they will not fail to set forth the antiquity +of their doctrine, which has always maintained itself, notwithstanding +the continual attacks of the Heretics, the Mecreans, and the Impious +generally, and also in spite of the persecutions of the Pagans. You +have, Madam, too much good sense not to perceive at once that the +antiquity of an opinion proves nothing in its favor. If antiquity was a +proof of truth, Christianity must yield to Judaism, and that in its turn +to the religion of the Egyptians and Chaldeans, or, in other words, to +the idolatry which was greatly anterior to Moses. For thousands of years +it was universally believed that the sun revolved round the earth, which +remained immovable; and yet it is not the less true that the sun is +fixed, and the earth moves around that. Besides, it is evident--that +the Christianity of to-day is not what it formerly was. The continual +attacks that this religion has suffered from heretics, commencing with +its earliest history, proves that there never could have existed any +harmony between the partisans of a pretended divine system, which +offended all rules of consistency and logic in its very first +principles. Some parts of this celestial system were always denied +by devotees who admitted other parts. If infidels have often attacked +religion without apparent effect, it is because the best reasons become +useless against the blindness of a superstition sustained by the public +authority, or against the torrent of opinion and custom which sways +the minds of most men. With regard to the persecutions which the church +suffered on the part of the pagans, he is but slightly acquainted with +the effects of fanaticism and religious obstinacy who does not perceive +that tyranny is calculated to excite and extend what it persecutes most +violently. + +You are not formed to be the dupe of names and authorities. The +defenders of the popular superstition will endeavor to overwhelm you by +the multiplied testimony of many illustrious and learned men, who not +only admitted the Christian religion, but who were also its most zealous +supporters. + +They will adduce holy divines, great philosophers, powerful reasoners, +fathers of the church, and learned interpreters, who have successively +advocated the system. I will not contest the understanding of the +learned men who are cited, which, however, was often faulty, but will +content myself with repeating that frequently the greatest geniuses +are not more clear sighted in matters of religion than the people +themselves. They did not examine the religious opinions they taught; it +may be because they regarded them as sacred, or it may be because +they never went back to first principles, which they would have found +altogether unsound, if they had considered them without prejudice. It +may also have happened because they, were interested in defending a +cause with which their own position was allied. Thus their testimony is +exceptionable, and their authority carries no great weight. + +With regard to the interpreters and commentators, who for so many ages +have painfully toiled to elucidate the divine laws, to explain the +sacred books, and to fix the dogmas of Christianity, their very labors +ought to inspire us with suspicion concerning a religion which is +founded upon such books and which preaches such dogmas. They prove that +works emanating from the Supreme Being, are obscure, unintelligible, +and need human assistance in order to be understood by those to whom +the Divinity wished to reveal his will. The laws of a wise God would be +simple and clear. Defective laws alone need interpreters. + +It is not, then, Madam, upon these interpreters that you should rely; it +is upon yourself; it is your own reason that you should consult. It is +_your_ happiness, it is _your_ repose, that is in question; and these +objects are too serious to allow their decision to be delegated to any +others than yourself. If religion is as important as we are assured, it +undoubtedly merits the greatest attention. If it is upon this religion +that depends the happiness of men both in this world and in another, +there is no subject which interests us so strongly, and which +consequently demands a more thorough, careful, and considerate +examination. Can there be any thing, then, more strange than the conduct +of the great majority of men? Entirely convinced of the necessity and +importance of religion, they still never give themselves the trouble to +examine it thoroughly; they follow it in a spirit of routine and from +habit; they never give any reason for its dogmas; they revere it, they +submit to it, and they groan under its weight, without ever inquiring +wherefore. In fine, they rely upon others to examine it; and they whose +judgment they so blindly receive are precisely those persons upon whose +opinions they should look with the most suspicion. The priests arrogate +the possession of judging exclusively and without appeal of a system +evidently invented for their own utility. And what is the language of +these priests? Visibly interested in maintaining the received opinions, +they exhibit them as necessary to the public good, as useful and +consoling for us all, as intimately connected with morality, as +indispensable to society, and, in a word, as of the very greatest +importance. After having thus prepossessed our minds, they next prohibit +our examining the things so important to be known. What must be thought +of such conduct? You can only conclude that they desire to deceive you, +that they fear examination only because religion cannot sustain it, and +that they dread reason because it is able to unveil the incalculably +dangerous projects of the priesthood against the human race. + +For these reasons, Madam, as I cannot too often repeat, examine for +yourself; make use of your own understanding; seek the truth in the +sincerity of your heart; reduce prejudice to silence; throw off the +base servitude of custom; be suspicious of imagination; and with +these precautions, in good faith with yourself, you can weigh with an +impartial hand the various opinions concerning religion. From whatever +source an opinion may come, acquiesce only in that which shall +be convincing to your understanding, satisfactory to your heart, +conformable to a healthy morality, and approved by virtue. Reject with +disdain whatever shocks your reason, and repulse with horror those +notions so criminal and injurious to morality which religion endeavors +to palm off for supernatural and divine virtues. + +What do I say? Amiable and wise Eugenia, examine rigorously the ideas +that, by your own desire, I shall hereafter present you. Let not your +confidence in me, or your deference to my weak understanding, blind you +in regard to my opinions. I submit them to your judgment. Discuss them, +combat them, and never give them your assent until you are convinced +that in them you recognize the truth. My sentiments are neither divine +oracles nor theological opinions which it is not permitted to canvass. +If what I say is true, adopt my ideas. If I am deceived, point out +my errors, and I am ready to recognize them and to subscribe my own +condemnation. It will be very pleasant, Madam, to learn truths of you +which, up to the present time, I have vainly sought in the writings of +our divines. If I have at this moment any advantage over you, it is due +entirely to that tranquillity which I enjoy, and of which at present you +are unhappily deprived. The agitations of your mind, the inquietudes of +your body, and the attacks of an exacting and ceremonious devotion, with +which your soul is perplexed, prevent you, for the moment, from seeing +things coolly, and hinder you from making use of your own understanding; +but I have no doubt that soon your intellect, strengthened by reason +against vain chimeras, will regain its natural vigor and the superiority +which belongs to it. In awaiting this moment that I foresee and so much +desire, I shall esteem myself extremely happy if my reflections shall +contribute to render you that tranquillity of spirit so necessary +to judge wisely of things, and without which there can be no true +happiness. + +I perceive, Madam, though rather tardily, the length of this letter; but +I hope you will pardon it, as well as my frankness. They will at least +prove the lively interest I take in your painful situation, the sincere +desire I feel to bring it to a termination, and the strong inclination +which actuates me to restore you to your accustomed serenity. Less +pressing motives would never have been sufficient to make me break +silence. Your own positive orders were necessary to lead me to speak of +objects which, once thoroughly examined, give no uneasiness to a healthy +mind. It has been a law with me never to explain myself upon the subject +of religion. Experience has often convinced me that the most useless of +enterprises is to seek to undeceive a prejudiced mind. I was very far +from believing that I ought ever to write upon these subjects. You +alone, Madam, had the power to conquer my indolence, and to impel me to +change my resolution. Eugenia afflicted, tormented with scruples, and +ready to plunge herself into gloomy austerities and superstitions, +calculated to render her unamiable to others, without contributing +happiness to herself, honored me with her confidence, and requested +counsel of her friend. She exacted that I should speak. "It is enough," +I said; "let me write for Eugenia; let me endeavor to restore the repose +she has lost; let me labor with ardor for her upon whose happiness that +of so many others is dependent." + +Such, Madam, are the motives which induce me to take my pen in hand. In +looking forward to the time when you will be undeceived, I shall dare at +least to flatter myself that you will not regard me with the same eyes +with which priests and devotees look upon every one who has the temerity +to contradict their ideas. To believe them, every man who declares +himself against religion is a bad citizen, a madman armed to justify +his passions, a perturbator of the public repose, and an enemy of his +fellow-citizens, that cannot be punished with too much rigor. My +conduct is known to you; and the confidence with which you honor me is +sufficient for my apology. It is for you alone that I write. It is to +dissipate the clouds that obscure your mental horizon that I communicate +reflections which, but for reasons so pressing, I should have always +enclosed in my own bosom. If by chance they shall hereafter fall into +other hands than yours, and be found of some utility, I shall felicitate +myself for having contributed to the establishment of happiness by +leading back to reason minds which had wandered from it, by making truth +to be felt and known, and by unmasking impostures which have caused so +many misfortune? upon the earth. + +In a word, I submit my reasoning to your judgment, I confide fully in +your discretion, and I allow myself to conclude that my ideas, after you +are disabused of the vain terrors with which you are now oppressed, will +fully convince you that this religion, which is exhibited to men as a +concern the most important, the most true, the most interesting, and the +most useful, is only a tissue of absurdities, is calculated to confound +reason, to disturb the understanding, and can be advantageous to +none save those who make use of it to govern the human race. I shall +acknowledge myself in the wrong if I do not prove, in the clearest +manner, that religion is false, useless, and dangerous, and that +morality, in its stead, should occupy the spirits and animate the souls +of all men. + +I shall enter more particularly into the subject in my next letter. +I shall go back to first principles, and in the course of this +correspondence I flatter myself I shall completely demonstrate that +these objects, which theology endeavors to render intricate, and to +envelop with clouds, in order to make them more respectable and sacred, +are not only entirely susceptible of being understood by you, but that +they are likewise within the comprehension of every one who possesses +even an ordinary share of good sense. If my frankness shall appear too +undisguised, I beg you to consider, Madam, that it is necessary I +should address you explicitly and clearly. I now consider it my duty to +administer an energetic and prompt remedy for the malady with which I +perceive you to be attacked. Besides, I venture to hope that in a short +time you will feel gratified that I have shown you the truth in all its +integrity and brilliancy. You will pardon me for having dissipated the +unreal and yet harassing phantoms which infested your mind. But let my +success be what it may, my efforts to confer tranquillity upon you will +at least be evidences of the interest I take in your happiness, of my +zeal to serve you, and of the respect with which I am your sincere and +attached friend. + + + + +LETTER II. Of the Ideas which Religion gives us of the Divinity + +Every religion is a system of opinions and conduct founded upon the +notions, true or false, that we entertain of the Divinity. To judge of +the truth of any system, it is requisite to examine its principles, to +see if they accord, and to satisfy ourselves whether all its parts lend +a mutual support to each other. A religion, to be _true_, should give us +_true_ ideas of God; and it is by our reason alone that we are able +to decide whether what theology asserts concerning this being and his +attributes is true or otherwise. Truth for men is only conformity to +reason; and thus the same reason which the clergy proscribe is, in the +last resort, our only means of judging the system that religion +proposes for our assent. That God can only be the true God who is most +conformable to our reason, and the true worship can be no other than +that which reason approves. + +Religion is only important in accordance with the advantages it +bestows upon mankind. The best religion must be that which procures +its disciples the most real, the most extensive, and the most durable +advantages. A false religion must necessarily bestow upon those who +practise it only a false, chimerical, and transient utility. Reason must +be the judge whether the benefits derived are real or imaginary. Thus, +as we constantly see, it belongs to reason to decide whether a religion, +a mode of worship, or a system of conduct is advantageous or injurious +to the human race. + +It is in accordance with these incontestable principles that I shall +examine the religion of the Christians. I shall commence by analyzing +the ideas which their system gives us of the Divinity, which it boasts +of presenting to us in a more perfect manner than all other religions in +the world. + +I shall examine whether these ideas accord with each other, whether +the dogmas taught by this religion are conformable to those fundamental +principles which are every where acknowledged, whether they are +consonant with them, and whether the conduct which Christianity +prescribes answers to the notions which itself gives us of the Divinity. +I shall conclude the inquiry by investigating the advantages that the +Christian religion procures the human race--advantages, according to its +partisans, that infinitely surpass those which result from all the other +religions of the earth. + +The Christian religion, as the basis of its belief, sets forth an only +God, which it defines as a pure spirit, as an eternal intelligence, as +independent and immutable, who has infinite power, who is the cause of +all things, who foresees all things, who fills immensity, who created +from nothing the world and all it encloses, and who preserves and +governs it according to the laws of his infinite wisdom, and the +perfections of his infinite goodness and justice, which are all so +evident in his works. + +Such are the ideas that Christianity gives us of the Divinity. Let us +now see whether they accord with the other notions presented to us +by this religious system, and which it pretends were revealed by God +himself; or, in other words, that these truths were received directly +from the Deity, who concealed them from the remainder of mankind, and +deprived them of a knowledge of his essence. Thus the Christian religion +is founded upon a special revelation. And to whom was the revelation +made? At first to Abraham, and then to his posterity. The God of the +universe, then, the Father of all men, was only willing to be known to +the descendants of a Chaldean, who for a long series of years were the +exclusive possessors of the knowledge of the true God. By an effect of +his special kindness, the Jewish people was for a long time the only +race favored with a revelation equally necessary for all men. This +was the only people which understood the relations between man and the +Supreme Being. All other nations wandered in darkness, or possessed no +ideas of the Sovereign of nature but such as were crude, ridiculous, or +criminal. + +Thus, at the very first step, do we not see that Christianity impairs +the goodness and justice of its God? A revelation to a particular people +only announces a partial God, who favors a portion of his children, to +the prejudice of all the others; who consults only his caprice, and not +real merit; who, incapable of conferring happiness upon all men, shows +his tenderness solely to some individuals, who have, however, no titles +upon his consideration not possessed by the others. What would you say +of a father who, placed at the head of a numerous family, had no eyes +but for a single one of his children, and who never allowed himself to +be seen by any of them except that favored one? What would you say if he +was displeased with the rest for not being acquainted with his features, +notwithstanding he would never allow them to approach his person? Would +you not accuse such a father of caprice, cruelty, folly, and a want of +reason, if he visited with his anger the children whom he had himself +excluded from his presence? Would you not impute to him an injustice +of which none but the most brutal of our species could be guilty if he +actually punished them for not having executed orders which he was never +pleased to give them? + +Conclude, then, with me, Madam, that the revelation of a religion to +only a single tribe or nation sets forth a God neither good, impartial, +nor equitable, but an unjust and capricious tyrant, who, though he may +show kindness and preference to some of his creatures, at any rate +acts with the greatest cruelty towards all the others. This admitted, +revelation does not prove the goodness, but the caprice and partiality +of the God that religion represents to us as full of sagacity, +benevolence, and equity, and that it describes as the common father of +all the inhabitants of the earth. If the interest and self-love of those +whom he favors makes them admire the profound views of a God because +he has loaded them with benefits to the prejudice of their brethren, +he must appear very unjust, on the other hand, to all those who are +the victims of his partiality. A hateful pride alone could induce a few +persons to believe that they were, to the exclusion of all others, the +cherished children of Providence. Blinded by their vanity, they do not +perceive that it is to give the lie to universal and infinite goodness +to suppose that God was capable of favoring with his preference some +men or nations, to the exclusion of others. All ought to be equal in his +eyes if it is true they are all equally the work of his hands. + +It is nevertheless, upon partial revelations that are founded all +the religions of the world. In the same manner that every individual +believes himself the most important being in the universe, every nation +entertains the idea that it ought to enjoy the peculiar tenderness of +the Sovereign of nature, to the exclusion of all the others. If the +inhabitants of Hindostan imagine that it was for them alone that Brama +spoke, the Jews and the Christians have persuaded themselves that it was +only for them that the world was created, and that it is solely for them +that God was revealed. + +But let us suppose for a moment that God has really made himself known. +How could a pure spirit render himself sensible? What form did he take? +Of what material organs did he make use in order to speak? How can an +infinite Being communicate with those which are finite? I may be assured +that, to accommodate himself to the weakness of his creatures, he made +use of the agency of some chosen men to announce his wishes to all the +rest, and that he filled these agents with his spirit, and spoke by +their mouths. But can we possibly conceive that an infinite Being could +unite himself with the finite nature of man? How can I be certain that +he who professes to be inspired by the Divinity does not promulgate his +own reveries or impostures as the oracles of heaven? What means have +I of recognizing whether God really speaks by his voice? The immediate +reply will be, that God, to give weight to the declarations of those +whom he has chosen to be his interpreters, endowed them with a portion +of his own omnipotence, and that they wrought miracles to prove their +divine mission. + +I therefore inquire, What is a miracle? I am told that it is an +operation contrary to the laws of nature, which God himself has fixed; +to which I reply, that, according to the ideas I have formed of the +divine wisdom, it appears to me impossible that an immutable God can +change the wise laws which he himself has established. I thence conclude +that miracles are impossible, seeing they are incompatible with our +ideas of the wisdom and immutability of the Creator of the universe. +Besides, these miracles would be useless to God. If he be omnipotent, +can he not modify the minds of his creatures according to his own will? + +To convince and to persuade them, he has only to will that they shall be +convinced and persuaded. He has only to tell them things that are clear +and sensible, things that may be demonstrated; and to evidence of such +a kind they will not fail to give their assent. To do this, he will have +no need either of miracles or interpreters; truth alone is sufficient to +win mankind. + +Supposing, nevertheless, the utility and possibility of these miracles, +how shall I ascertain whether the wonderful operation which I see +performed by the interpreter of the Deity be conformable or contrary to +the laws of nature? Am I acquainted with all these laws? May not he who +speaks to me in the name of the Lord execute by natural means, though to +me unknown, those works which appear altogether extraordinary? How shall +I assure myself that he does not deceive me? Does not my ignorance of +the secrets and shifts of his art expose me to be the dupe of an able +impostor, who might make use of the name of God to inspire me with +respect, and to screen his deception? Thus his pretended miracles ought +to make me suspect him, even though I were a witness of them; but how +would the case stand, were these miracles said to have been performed +some thousands of years before my existence? I shall be told that they +were attested by a multitude of witnesses; but if I cannot trust to +myself when a miracle is performing, how shall I have confidence in +others, who may be either more ignorant or more stupid than myself, +or who perhaps thought themselves interested in supporting by their +testimony tales entirely destitute of reality? + +If, on the contrary, I admit these miracles, what do they prove to +me? Will they furnish me with a belief that God has made use of his +omnipotence to convince me of things which are in direct opposition +to the ideas I have formed of his essence, his nature, and his divine +perfections? If I be persuaded that God is immutable, a miracle will not +force me to believe that he is subject to change. If I be convinced that +God is just and good, a miracle will never be sufficient to persuade me +that he is unjust and wicked. If I possess an idea of his wisdom, all +the miracles in the world would not persuade me that God would act like +a madman. Shall I be told that he would consent to perform miracles that +destroy his divinity, or that are proper only to erase from the minds of +men the ideas which they ought to entertain of his infinite perfections? +This, however, is what would happen were God himself to perform, or +to grant the power of performing, miracles in favor of a particular +revelation. He would, in that case, derange the course of nature, to +teach the world that he is capricious, partial, unjust, and cruel; he +would make use of his omnipotence purposely to convince us that his +goodness was insufficient for the welfare of his creatures; he would +make a vain parade of his power, to hide his inability to convince +mankind by a single act of his will. In short, he would interfere with +the eternal and immutable laws of nature, to show us that he is subject +to change, and to announce to mankind some important news, which they +had hitherto been destitute of, notwithstanding all his goodness. + +Thus, under whatever point of view we regard revelation, by whatever +miracles we may suppose it attested, it will always be in contradiction +to the ideas we have of the Deity. They will show us that he acts in +an unjust and an arbitrary manner, consulting only his own whims in the +favors he bestows, and continually changing his conduct; that he was +unable to communicate all at once to mankind the knowledge necessary +to their existence, and to give them that degree of perfection of which +their natures were susceptible. Hence, Madam, you may see that the +supposition of a revelation can never be reconciled with the infinite +goodness, justice, omnipotence, and immutability of the Sovereign of the +universe. + +They will not fail to tell you that the Creator of all things, the +independent Monarch of nature is the master of his favors; that he owes +nothing to his creatures; that he can dispose of them as he pleases, +without any injustice, and without their having any right of complaint; +that man is incapable of sounding the profundity of his decrees; and +that his justice is not the justice of men. But all these answers, which +divines have continually in their mouths, serve only to accelerate +the destruction of those sublime ideas which they have given us of the +Deity. The result appears to be, that God conducts himself according to +the maxims of a fantastic sovereign, who, satisfied in having rewarded +some of his favorites, thinks himself justified in neglecting the rest +of his subjects, and to leave them groaning in the most deplorable +misery. + +You must acknowledge, Madam, it is not on such a model that we can form +a powerful, equitable, and beneficent God, whose omnipotence ought to +enable him to procure happiness to all his subjects, without fear of +exhausting the treasures of his goodness. + +If we are told that divine justice bears no resemblance to the justice +of men, I reply, that in this case we are not authorized to say that God +is _just_; seeing that by justice it is not possible for us to conceive +any thing except a similar quality to that called justice by the beings +of our own species. If divine justice bears no resemblance to human +justice,--if, on the contrary, this justice resembles what we call +injustice,--then all our ideas confound themselves, and we know not +either what we mean or what we say when we affirm that God is just +According to human ideas, (which are, however, the only ones that men +are possessed of,) justice will always exclude caprice and partiality; +and never can we prevent ourselves from regarding as iniquitous and +vicious a sovereign who, being both able and willing to occupy himself +with the happiness of his subjects, should plunge the greatest number +of them into misfortune, and reserve his kindness for those to whom his +whims have given the preference. + +With respect to telling us that _God owes nothing to his creatures_, +such an atrocious principle is destructive of every idea of justice and +goodness, and tends visibly to sap the foundation of all religion. A God +that is just and good owes happiness to every being to whom he has given +existence; he ceases to be just and good if he produce them only to +render them miserable; and he would be destitute of both wisdom and +reason were he to give them birth only to be the victims of his caprice. +What should we think of a father bringing children into the world for +the sole purpose of putting their eyes out and tormenting them at his +ease? + +On the other hand, all religions are entirely founded upon the +reciprocal engagements which are supposed to exist between God and his +creatures. If God owes nothing to the latter, if he is not under an +obligation to fulfil his engagements to them when they have fulfilled +theirs to him, of what use is religion? What motives can men have to +offer their homage and worship to the Divinity? Why should they feel +much desire to love or serve a master who can absolve himself of all +duty towards those, who entered his service with an expectation of the +recompense promised under such circumstances? + +It is easy to see that the destructive ideas of divine justice which are +inculcated are only founded upon a fatal prejudice prevalent among the +generality of men, leading them to suppose that unlimited power must +inevitably exempt its possessor from an accordance with the laws of +equity; that force can confer the right of committing bad actions; and +that no one could properly demand an account of his conduct of a man +sufficiently powerful to carry out all his caprices. These ideas are +evidently borrowed from the conduct of tyrants, who no sooner find +themselves possessed of absolute power than they cease to recognize any +other rules than their own fantasies, and imagine that justice has no +claims upon potentates like them. + +It is upon this frightful model that theologians have formed that God +whom they, notwithstanding, assert to be a just being, while, if the +conduct they attribute to him was true, we should be constrained +to regard him as the most unjust of tyrants, as the most partial of +fathers, as the most fantastic of princes, and, in a word, as a being +the most to be feared and the least worthy of love that the imagination +could devise. We are informed that the God who created all men has been +unwilling to be known except to a very small number of them, and that +while this favored portion exclusively enjoyed the benefits of his +kindness, all the others were objects of his anger, and were only +created by him to be left in blindness for the very purpose of punishing +them in the most cruel manner. We see these pernicious characteristics +of the Divinity penetrating the entire economy of the Christian +religion; we find them in the books which are pretended to be inspired, +and we discover them in the dogmas of predestination and grace. In +a word, every thing in religion announces a despotic God, whom his +disciples vainly attempt to represent to us as just, while all that they +declare of him only proves his injustice, his tyrannical caprices, his +extravagances, so frequently cruel, and his partiality, so pernicious to +the greater portion of the human race. + +When we exclaim against conduct which, in the eyes of all reasonable +men, must appear so excessively capricious, it is expected that our +mouths will be closed by the assertion that God is omnipotent, that +it is for him to determine how he will bestow benefits, and that he +is under no obligations to any of his creatures. His apologists end +by endeavoring to intimidate us with the frightful and iniquitous +punishments that he reserves for those who are so audacious as to +murmur. + +It is easy to perceive the futility of these arguments. Power, I do +contend, can never confer the right of violating equity. Let a sovereign +be as powerful as he may, he is not on that account less blamable when +in rewards and punishments he follows only his caprice. It is true, we +may fear him, we may flatter him, we may pay him servile homage; but +never shall we love him sincerely; never shall we serve him faithfully; +never shall we look up to him as the model of justice and goodness. If +those who receive his kindness believe him to be just and good, those +who are the objects of his folly and rigor cannot prevent themselves +from detesting his monstrous iniquity in their hearts. + +If we be told that we are only as worms of earth relatively to God, or +that we are only like a vase in the hands of a potter, I reply in this +case, that there can neither be connection nor moral duty between the +creature and his Creator; and I shall hence conclude that religion +is useless, seeing that a worm of earth can owe nothing to a man who +crushes it, and that the vase can owe nothing to the potter that has +formed it. In the Supposition that man is only a worm or an earthen +vessel in the eyes of the Deity, he would be incapable either of serving +him, glorifying him, honoring him, or offending him. We are, however, +continually told that man is capable of merit and demerit in the sight +of his God, whom he is ordered to love, serve, and worship. We are +likewise assured that it was man alone whom the Deity had in view in all +his works; that it is for him alone the universe was created; for him +alone that the course of nature was so often deranged; and, in short, it +was with a view of being honored, cherished, and glorified by man that +God has revealed himself to us. According to the principles of the +Christian religion, God does not cease, for a single instant, his +occupations for man, this _worm of earth_, this _earthen vessel_, which +he has formed. Nay, more: man is sufficiently powerful to influence +the honor, the felicity, and the glory of his God; it rests with man to +please him or to irritate him, to deserve his favor or his hatred, to +appease him or to kindle his wrath. + +Do you not perceive, Madam, the striking contradictions of those +principles which, nevertheless, form the basis of all revealed +religions? Indeed, we cannot find one of them that is not erected on the +reciprocal influence between God and man, and between man and God. Our +own species, which are annihilated (if I may use the expression) +every time that it becomes necessary to whitewash the Deity from some +reproachful stain of injustice and partiality,--these miserable beings, +to whom it is pretended that God owes nothing, and who, we are assured, +are unnecessary to him for his own felicity,--the human race, which is +nothing in his eyes, becomes all at once the principal performer on the +stage of nature. We find that mankind are necessary to support the glory +of their Creator; we see them become the sole objects of his care; we +behold in them the power to gladden or afflict him; we see them meriting +his favor and provoking his wrath. According to these contradictory +notions concerning the God of the universe, the source of all felicity, +is he not really the most wretched of beings? We behold him perpetually +exposed to the insults of men, who offend him by their thoughts, their +words, their actions, and their neglect of duty. They incommode him, +they irritate him, by the capriciousnes of their minds, by their +actions, their desires, and even by their ignorance. If we admit those +Christian principles which suppose that the greater portion of the human +race excites the fury of the Eternal, and that very few of them live +in a manner conformable to his views, will it not necessarily result +therefrom, that in the immense crowd of beings whom God has created +for his glory, only a very small number of them glorify and please +him; while all the rest are occupied in vexing him, exciting his wrath, +troubling his felicity, deranging the order that he loves, frustrating +his designs, and forcing him to change his immutable intentions? + +You are, undoubtedly, surprised at the contradictions to be encountered +at the very first step we take in examining this religion; and I take +upon myself to predict that your embarrassment will increase as you +proceed therein. If you coolly examine the ideas presented to us in +the revelation common both to Jews and Christians, and contained in the +books which they tell us are _sacred_, you will find that the Deity who +speaks is always in contradiction with himself; that he becomes his own +destroyer, and is perpetually occupied in undoing what he has just done, +and in repairing his own workmanship, to which, in the first instance, +he was incapable of giving that degree of perfection he wished it to +possess. He is never satisfied with his own works, and cannot, in spite +of his omnipotence, bring the human race to the point of perfection he +intended. The books containing the revelation, on which Christianity is +founded, every where display to us a God of goodness in the commission +of wickedness; an omnipotent God, whose projects unceasingly miscarry; +an immutable God, changing his maxims and his conduct; an omniscient +God, continually deceived unawares; a resolute God, yet repenting of his +most important actions; a God of wisdom, whose arrangements never attain +success. He is a great God, who occupies himself with the most puerile +trifles; an all-sufficient God, yet subject to jealousy; a powerful God, +yet suspicious, vindictive, and cruel; and a just God, yet permitting +and prescribing the most atrocious iniquities. In a word, he is a +perfect God, yet displaying at the same time such imperfections and +vices that the most despicable of men would blush to resemble him. + +Behold, Madam, the God whom this religion orders you to adore _in spirit +and in truth_. I reserve for another letter an analysis of the holy +books which you are taught to respect as the oracles of heaven. I +now perceive for the first time that I have perhaps made too long a +dissertation; and I doubt not you have already perceived that a system +built on a basis possessing so little solidity as that of the God whom +his devotees raise with one hand and destroy with the other, can have no +stability attached to it, and can only be regarded as a long tissue of +errors and contradictions. I am, &c. + + + + +LETTER III. An Examination of the Holy Scriptures, of the Nature of the +Christian Religion, and of the Proofs upon which Christianity is founded + +You have seen, Madam, in my preceding letter, the incompatible and +contradictory ideas which this religion gives us of the Deity. You will +have seen that the revelation which is announced to us, instead of being +the offspring of his goodness and tenderness for the human race, is +really only a proof of injustice and partiality, of which a God who is +equally just and good would be entirely incapable. Let us now examine +whether the ideas suggested to us by these books, containing the divine +oracles, are more rational, more consistent, or more conformable to the +divine perfections. Let us see whether the statements related in the +Bible, whether the commands prescribed to us in the name of God himself, +are really worthy of God, and display to us the characters of infinite +wisdom, goodness, power, and justice. + +These inspired books go back to the origin of the world. Moses, the +confidant, the interpreter, the historian of the Deity, makes us (if we +may use such an expression) witnesses of the formation of the universe. +He tells us that the Eternal, tired of his inaction, one fine day took +it into his head to create a world that was necessary to his glory. To +effect this, he forms matter out of nothing; a pure spirit produces a +substance which has no affinity to himself; although this God fills all +space with his immensity, yet still he found room enough in it to admit +the universe, as well as all the material bodies contained therein. + +These, at least, are the ideas which divines wish us to form respecting +the creation, if such a thing were possible as that of possessing a +clear idea of a pure spirit producing matter. But this discussion is +throwing us into metaphysical researches, which I wish to avoid. It will +be sufficient to you that you may console yourself for not being able +to comprehend it, seeing that the most profound thinkers, who talk about +the creation or the eduction of the world from nothing, have no ideas on +the subject more precise than those which you form to yourself. As soon, +Madam, as you take the trouble to reflect thereon, you will find that +divines, instead of explaining things, have done nothing but invent +words, in order to render them dubious, and to confound all our natural +conceptions. + +I will not, however, tire you by a fastidious display of the blunders +which fill the narrative of Moses, which they announce to us as being +dictated by the Deity. If we read it with a little attention, we +shall perceive in every page philosophical and astronomical errors, +unpardonable in an inspired author, and such as we should consider +ridiculous in any man, who, in the most superficial manner, should have +studied and contemplated nature. + +You will find, for example, light created before the sun, although this +star is visibly the source of light which communicates itself to our +globe. You will find the evening and the morning established before the +formation of this same sun, whose presence alone produces day, whose +absence produces night, and whose different aspects constitute morning +and evening. You will there find that the moon is spoken of as a body +possessing its own light, in a similar manner as the sun possesses it, +although this planet is a dark body, and receives its light from the +sun. These ignorant blunders are sufficient to show you that the Deity +who revealed himself to Moses was quite unacquainted with the nature of +those substances which he had created out of nothing, and that you at +present possess more information respecting them than was once possessed +by the Creator of the world. + +I am not ignorant that our divines have an answer always ready to those +difficulties which would attack their divine science, and place their +knowledge far below that of Galileo, Descartes, Newton, and even below +that of young people who have scarcely studied the first elements of +natural philosophy. They will tell us that God, in order to render +himself intelligible to the savage and ignorant Jews, spoke in +conformity to their imperfect notions, in the false and incorrect +language of the vulgar. We must not be imposed upon by this solution, +which our doctors regard as triumphant, and which they so frequently +employ when it becomes necessary to justify the Bible against the +ignorance and vulgarities contained therein. We answer them, that a God +who knows every thing, and can perform every thing, might by a single +word have rectified the false notions of the people he wished to +enlighten, and enabled them to know the nature of bodies more perfectly +than the most able men who have since appeared. If it be replied that +revelation is not intended to render men learned, but to make them +pious, I answer that revelation was not sent to establish false notions; +that it would be unworthy of God to borrow the language of falsehood and +ignorance; that the knowledge of nature, so far from being an injury to +piety, is, by the avowal of divines, the most proper study to display +the greatness of God. They tell us that religion would be unmovable, +were it conformable to true knowledge; that we should have no objections +to make to the recital of Moses, nor to the philosophy of the Holy +Scriptures, if we found nothing but what was continually confirmed by +experience, astronomy, and the demonstrations of geometry. + +To maintain a contrary opinion, and to say that God is pleased in +confounding the knowledge of men and in rendering it useless, is to +pretend that he is pleased with making us ignorant and changeable, and +that he condemns the progress of the human mind, although we ought to +suppose him the author of it. To pretend that God was obliged in the +Scriptures to conform himself to the language of men, is to pretend that +he withdrew his assistance from those he wished to enlighten, and +that he was unable of rendering them susceptible of comprehending the +language of truth. This is an observation not to be lost sight of in the +examination of revelation, where we find in each page that God expresses +himself in a manner quite unworthy of the Deity. Could not an omnipotent +God, instead of degrading himself, instead of condescending to speak the +language of ignorance, so far enlighten them as to make them understand +a language more true, more noble, and more conformable to the ideas +which are given us of the Deity? An experienced master by degrees +enables his scholars to understand what he wishes to teach them, and +a God ought to be able to communicate to them immediately all the +knowledge he intended to give them. + +However, according to Genesis, God, after creating the world, produced +man from the dust of the earth. In the mean while we are assured that he +created him _in his own image_; but what was the image of God? How could +man, who is at least partly material, represent a pure spirit, which +excludes all matter? + +How could his imperfect mind be formed on the model of a mind possessing +all perfection, like that which we suppose in the Creator of the +universe? What resemblance, what proportion, what affinity could there +be between a finite mind united to a body, and the infinite spirit of +the Creator? These, doubtless, are great difficulties; hitherto it has +been thought impossible to decide them; and they will probably for +a long time employ the minds of those who strive to understand +the incomprehensible meaning of a book which God provided for our +instruction. + +But why did God create man? Because he wished to people the universe +with intelligent beings, who would render him homage, who should witness +his wonders, who should glorify him, who should meditate and contemplate +his works, and merit his favors by their submission to his laws. + +Here we behold man becoming necessary to the dignity of his God, who +without him would live without being glorified, who would receive no +homage, and who would be the melancholy Sovereign of an empire without +subjects--a condition not suited to his vanity. I think it useless to +remark to you what little conformity we find between those ideas and +such as are given us of a self-sufficient being, who, without the +assistance of any other, is supremely happy. All the characters in which +the Bible portrays the Deity are always borrowed from man, or from a +proud monarch; and we every where find that instead of having made man +after his own image, it is man that has always made God after the image +of himself, that has conferred on him his own way of thinking, his own +virtues, and his own vices. + +But did this man whom the Deity has created for his glory faithfully +fulfil the wishes of his Creator? This subject that he has just +acquired--will he be obedient? will he render homage to his power? will +he execute his will? He has done nothing of the kind. Scarcely is he +created when he becomes rebellious to the orders of his Sovereign; he +eats a forbidden fruit which God has placed in his way in order to tempt +him, and by this act draws the divine wrath not only on himself, but on +all his posterity. Thus it is that he annihilates at one blow the great +projects of the Omnipotent, who had no sooner made man for his glory +than he becomes offended with that conduct which he ought to have +foreseen. + +Here he finds himself obliged to change his projects with regard to +mankind; he becomes their enemy, and condemns them and the whole of the +race (who had not yet the power of sinning) to innumerable penalties, +to cruel calamities, and to death! What do I say? To punishments which +death itself shall not terminate! Thus God, who wished to be glorified, +is not glorified; he seems to have created man only to offend him, that +he might afterwards punish the offender. + +In this recital, which is founded on the Bible, can you recognize, +Madam, an omnipotent God, whose orders are always accomplished, and +whose projects are all necessarily executed? In a God who tempts us, or +who permits us to be tempted, do you behold a being of beneficence and +sincerity? In a God who punishes the being he has tempted, or subjected +to temptation, do you perceive any equity? In a God who extends his +vengeance even to those who have not sinned, do you behold any shadow +of justice? In a God who is irritated at what he knew must necessarily +happen, can you imagine any foresight? In the rigorous punishments by +which this God is destined to avenge himself of his feeble creatures, +both in this world and the next, can you perceive the least appearance +of goodness? + +It is, however, this history, or rather this fable, on which is founded +the whole edifice of the Christian religion. + +If the first man had not been disobedient, the human race had not +been the object of the divine wrath, and would have had no need of a +Redeemer. If this God, who knows all things, foresees all things, and +possesses all power, had prevented or foreseen the fault of Adam, it +would not have been necessary for God to sacrifice his own innocent Son +to appease his fury. Mankind, for whom he created the universe, +would then have been always happy; they would not have incurred the +displeasure of that Deity who demanded their adoration. In a word, +if this apple had not been imprudently eaten by Adam and his spouse, +mankind would not have suffered so much misery, man would have enjoyed +without interruption the immortal happiness to which God had destined +him, and the views of Providence towards his creatures would not have +been frustrated. + +It would be useless to make reflections on notions so whimsical, so +contrary to the wisdom, the power, and the justice of the Deity. It +is doing quite enough to compare the different objects which the +Bible presents to us, to perceive their inutility, absurdities, and +contradictions. We there see, continually, a wise God conducting himself +like a madman. He defeats His own projects that he may afterwards repair +them, repents of what he has done, acts as if he had foreseen nothing, +and is forced to permit proceedings which his omnipotence could not +prevent. In the writings revealed by this God, he appears occupied only +in blackening his own character, degrading himself, vilifying himself, +even in the eyes of men whom he would excite to worship him and pay +him homage; overturning and confounding the minds of those whom he +had designed to enlighten. What has just been said might suffice to +undeceive us with respect to a book which would pass better as being +intended to destroy the idea of a Deity, than as one containing the +oracles dictated and revealed by him. Nothing but a heap of absurdities +could possibly result from principles so false and irrational; +nevertheless, let us take another glance at the principal objects which +this divine work continually offers to our consideration. Let us pass on +to the Deluge. The holy books tell us, that in spite of the will of +the Almighty, the whole human race, who had already been punished by +infirmities, accidents, and death, continued to give themselves up to +the most unaccountable depravity. God becomes irritated, and repents +having created them. Doubtless he could not have foreseen this +depravity; yet, rather than change the wicked disposition of their +hearts, which he holds in his own hands, he performs the most +surprising, the most impossible of miracles. He at once drowns all the +inhabitants, with the exception of some favorites, whom he destines to +re-people the earth with a chosen race, that will render themselves more +agreeable to their God. + +But does the Almighty succeed in this new project? The chosen race, +saved from the waters of the deluge, on the wreck of the earth's +destruction, begin again to offend the Sovereign of nature, abandon +themselves to new crimes, give themselves up to idolatry, and forgetting +the recent effects of celestial vengeance, seem intent only on provoking +heaven by their wickedness. In order to provide a remedy, God chooses +for his favorite the idolater Abraham. To him he discovers himself; he +orders him to renounce the worship of his fathers, and embrace a new +religion. To guarantee this covenant, the Sovereign of nature prescribes +a melancholy, ridiculous, and whimsical ceremony, to the observance of +which a God of wisdom attaches his favors. The posterity of this chosen +man are consequently to enjoy, for everlasting, the greatest advantages; +they will always be the most partial objects of tenderness, with the +Almighty; they will be happier than all other nations, whom the Deity +will abandon to occupy himself only for them. + +These solemn promises, however, have not prevented the race of Abraham +from becoming the slaves of a vile nation, that was detested by the +Eternal; his dear friends experienced the most cruel treatment on the +part of the Egyptians. God could not guarantee them from the misfortune +that had befallen them; but in order to free them again, he raised up to +them a liberator, a chief, who performed the most astonishing miracles. +At the voice of Moses all nature is confounded; God employs him to +declare his will; yet he who could create and annihilate the world +could not subdue Pharaoh. The obstinacy of this prince defeats, in +ten successive trials, the divine omnipotence, of which Moses is the +depositary. After having vainly attempted to overcome a monarch whose +heart God had been pleased to harden, God has recourse to the most +ordinary method of rescuing his people; he tells them to run off, after +having first counselled them to rob the Egyptians. The fugitives are +pursued; but God, who protects these robbers, orders the sea to +swallow up the miserable people who had the temerity to run after their +property. + +The Deity would, doubtless, have reason to be satisfied with the +conduct of a people that he had just delivered by such a great number +of miracles. Alas! neither Moses nor the Almighty could succeed in +persuading this obstinate people to abandon the false gods of that +country where they had been so miserable; they preferred them to the +living God who had just saved them. All the miracles which the Eternal +was daily performing in favor of Israel could not overcome their +stubbornness, which was still more inconceivable and wonderful than the +greatest miracles. These wonders, which are now extolled as convincing +proofs of the divine mission of Moses, were by the confession of this +same Moses, who has himself transmitted us the accounts, incapable of +convincing the people who were witnesses of them, and never produced the +good effects which the Deity proposed to himself in performing them. + +The credulity, the obstinacy, the continual depravity of the Jews, +Madam, are the most indubitable proofs of the falsity of the miracles +of Moses, as well as those of all his successors, to whom the Scriptures +attribute a supernatural power. If, in the face of these facts, it be +pretended that these miracles are attested, we shall be compelled, at +least, to agree that, according to the Bible account, they have been +entirely useless, that the Deity has been constantly baffled in all +his projects, and that he could never make of the Hebrews a people +submissive to his will. + +We find, however, God continues obstinately employed to render his +people worthy of him; he does not lose sight of them for a moment; he +sacrifices whole nations to them, and sanctions their rapine, violence, +treason, murder, and usurpation. In a word, he permits them to do +any thing to obtain his ends. He is continually sending them chiefs, +prophets, and wonderful men, who try in vain to bring them to their +duty. The whole history of the Old Testament displays nothing but the +vain efforts of God to vanquish the obstinacy of his people. To succeed +in this, he employs kindnesses, miracles, and severity. Sometimes +he delivers up to them whole nations, to be hated, pillaged, and +exterminated; at other times he permits these same nations to exercise +over his favorite people the greatest of cruelties. He delivers them +into the hands of their enemies, who are likewise the enemies of God +himself. Idolatrous nations become masters of the Jews, who are left to +feel the insults, the contempt, and the most unheard-of severities, and +are sometimes compelled to sacrifice to idols, and to violate the law of +their God. The race of Abraham becomes the prey of impious nations. The +Assyrians, Persians, Greeks, and Romans make them successively undergo +the most cruel treatment and suffer the most bloody outrages, and God +even permits his temple to be polluted in order to punish the Jews. + +To terminate, at length, the troubles of his cherished people, the pure +Spirit that created the universe sends his own Son. It is said that he +had already been announced by his prophets, though this was certainly +done in a manner admirably adapted to prevent his being known on his +arrival. This Son of God becomes a man through his kindness for the +Jews, whom he came to liberate, to enlighten, and to render the most +happy of mortals. Being clothed with divine omnipotence, he performs the +most astonishing miracles, which do not, however, convince the Jews. +He can do every thing but convert them. Instead of converting and +liberating the Jews, he is himself compelled, notwithstanding all his +miracles, to undergo the most infamous of punishments, and to terminate +his life like a common malefactor. God is condemned to death by the +people he came to save. The Eternal hardened and blinded those among +whom he sent his own Son; he did not foresee that this Son would be +rejected. What do I say? He managed matters in such a way as not to +be recognized, and took such steps that his favorite people derived no +benefit from the coming of the Messiah. In a word, the Deity seems to +have taken the greatest care that his projects, so favorable to the +Jews, should be nullified and rendered unprofitable! + +When we expostulate against a conduct so strange and so unworthy of the +Deity, we are told it was necessary for every thing to take place in +such a manner, for the accomplishment of prophecies which had announced +that the Messiah should be disowned, rejected, and put to death. But why +did God, who knows all, and who foresaw the fate of his dear Son, form +the project of sending him among the Jews, to whom he must have known +that his mission would be useless? Would it not have been easier neither +to announce him nor send him? Would it not have been more conformable to +divine omnipotence to spare himself the trouble of so many miracles, +so many prophecies, so much useless labor, so much wrath, and' so many +sufferings to his own Son, by giving at once to the human race that +degree of perfection he intended for them? + +We are told it was necessary that the Deity should have a victim; that +to repair the fault of the first man, no expedient would be sufficient +but the death of another God; that the only God of the universe could +not be appeased but by the blood of his own Son. I reply, in the first +place, that God had only to prevent the first man from committing a +fault; that this would have spared him much chagrin and sorrow, and +saved the life of his dear Son. I reply, likewise, that man is incapable +of offending God unless God either permitted it or consented to it. I +shall not examine how it is possible for God to have a Son, who, being +as much a God as himself, can be subject to death. I reply, also, that +it is impossible to perceive such a grave fault and sin in taking an +apple, and that we can find very little proportion between the crime +committed against the Deity by eating an apple and his Son's death. + +I know well enough I shall be told that these are all mysteries; but I, +in my turn, shall reply, that mysteries are imposing words, imagined by +men who know not how to get themselves out of the labyrinth into which +their false reasonings and senseless principles have once plunged them. + +Be this as it may, we are assured that the Messiah, or the deliverer +of the Jews, had been clearly predicted and described by the prophecies +contained in the Old Testament. In this case, I demand why the Jews have +disowned this wonderful man, this God whom God sent to them. They answer +me, that the incredulity of the Jews was likewise predicted, and that +divers inspired writers had announced the death of the Son of God. To +which I reply, that a sensible God ought not to have sent him under such +circumstances, that an omnipotent God ought to have adopted measures +more efficacious and certain to bring his people into the way in which +he wished them to go. If he wished not to convert and liberate the Jews, +it was quite useless to send his Son among them, and thereby expose him +to a death that was both certain and foreseen. + +They will not fail to tell me, that in the end the divine, patience +became tired of the excesses of the Jews; that the immutable God, who +had sworn an eternal alliance with the race of Abraham, wished at length +to break the treaty, which he had, however, assured them should last +forever. It is pretended that God had determined to reject the Hebrew +nation, in order to adopt the Gentiles, whom he had hated and despised +nearly four thousand years. I reply, that this discourse is very little +conformable to the ideas we ought to have of a God who _changes not_, +whose mercy is _infinite_, and whose goodness is _inexhaustible_. I +shall tell them, that in this case the Messiah announced by the Jewish +prophets was destined for the Jews, and that he ought to have been their +liberator, instead of destroying their worship and their religion. If +it be possible to unravel any thing in these obscure, enigmatical, and +symbolical oracles of the prophets of Judea, as we find them in the +Bible,--if there be any means of guessing the meaning of the obscure +riddles, which have been decorated with the pompous name of prophecies, +we shall perceive that the inspired writers, when they are in a +good humor, always promised the Jews a man that will redress their +grievances, restore the kingdom of Judah, and not one that should +destroy the religion of Moses. If it were for the Gentiles that the +Messiah should come, he is no longer the Messiah promised to the Jews +and announced by their prophets. If Jesus be the Messiah of the Jews, he +could not be the destroyer of their nation. + +Should I be told that Jesus himself declared that he came to fulfil the +law of Moses, and not to abolish it, I ask why Christians do not observe +the law of the Jews? + +Thus, in whatever light we regard Jesus Christ, we perceive that he +could not be the man whom the prophets have predicted, since it is +evident that he came only to destroy the religion of the Jews, which, +though instituted by God himself, had nevertheless become disagreeable +to him. If this inconstant God, who was wearied with the worship of the +Jews, had at length repented of his injustice towards the Gentiles, it +was to them that he ought to have sent his Son. By acting in this way +he would at least have saved his old friends from a frightful _deicide_, +which he forced them to commit, because they were not able to recognize +the God he sent amongst them. Besides, the Jews were very pardonable in +not acknowledging their expected Messiah in an artisan of Galilee, who +was destitute of all the characteristics which the prophets had related, +and during whose lifetime his fellow-citizens were neither liberated nor +happy. + +We are told that he performed miracles. He healed the sick, caused the +lame to walk, gave sight to the blind, and raised the dead. At length he +accomplished his own resurrection. It might be so believed; yet he has +visibly failed in that miracle for which alone he came upon earth. He +was never able either to persuade or to convert the Jews, who witnessed +all the daily wonders that he performed. Notwithstanding those +prodigies, they placed him ignominiously on the cross. In spite of his +divine power, he was incapable of escaping punishment. He wished to die, +to render the Jews culpable, and to have the pleasure of rising again +the third day, in order to confound the ingratitude and obstinacy of his +fellow-citizens. What is the result? Did his fellow-citizens concede to +this great miracle, and have they at length acknowledged him? Far from +it; they never saw him. The Son of God, who arose from the dead in +secrecy, showed himself only to his adherents. They alone pretend +to have conversed with him; they alone have furnished us with the +particulars of his life and miracles; and yet by such suspicious +testimony they wish to convince us of the divinity of his mission +eighteen hundred years after the event, although he could not convince +his contemporaries, the Jews. + +We are then told that many Jews have been converted to Jesus Christ; +that after his death many others were converted; that the witnesses of +the life and miracles of the Son of God have sealed their testimony +with their blood; that men will not die to attest falsehood; that by a +visible effect of the divine power, the people of a great part of the +earth have adopted Christianity, and still persist in the belief of this +divine religion. + +In all this I perceive nothing like a miracle. I see nothing but what is +conformable to the ordinary progress of the human mind. An enthusiast, +a dexterous impostor, a crafty juggler; can easily find adherents in +a stupid, ignorant, and superstitious populace. These followers, +captivated by counsels, or seduced by promises, consent to quit a +painful and laborious life, to follow a man who gives them to understand +that he will make them _fishers of men_; that is to say, he will enable +them to subsist by his cunning tricks, at the expense of the multitude +who are always credulous. The juggler, with the assistance of +his remedies, can perform cures which seem miraculous to ignorant +spectators. These simple creatures immediately regard him as a +supernatural being. He adopts this opinion himself, and confirms the +high notions which his partisans have formed respecting him. He feels +himself interested in maintaining this opinion among his sectaries, and +finds out the secret of exciting their enthusiasm. To accomplish this +point, our empiric becomes a preacher; he makes use of riddles, obscure +sentences, and parables to the multitude, that always admire what they +do not understand. + +To render himself more agreeable to the people, he declaims among poor, +ignorant, foolish men, against the rich, the great, the learned; but +above all, against the _priests_, who in all ages have been _avaricious, +imperious, uncharitable, and burdensome_ to the people. If these +discourses be eagerly received among the vulgar, who are always morose, +envious, and jealous, they displease all those who see themselves the +objects of the invective and satire of the popular preacher. + +They consequently wish to check his progress, they lay snares for him, +they seek to surprise him in a fault, in order that they may unmask him +and have their revenge. By dint of imposture, he outwits them; yet, +in consequence of his miracles and illusions, he at length discovers +himself. He is then seized and punished, and none of his adherents +abide by him, except a few idiots, that nothing can undeceive; none +but partisans, accustomed to lead with him a life of idleness; none but +dexterous knaves, who wish to continue their impositions on the +public, by deceptions similar to those of their old master, by obscure, +unconnected, confused, and fanatical harangues, and by declamations +against _magistrates and priests_. These, who have the power in their +own hands, finish by persecuting them, imprisoning them, flogging them, +chastising them, and putting them to death. Poor wretches, habituated +to poverty, undergo all these sufferings with a fortitude which we +frequently meet with in malefactors. In some we find their courage +fortified by the zeal of fanaticism. This fortitude surprises, agitates, +excites pity, and irritates the spectators against those who torment +men whose constancy makes them looked upon as being innocent, who, it +is supposed, may possibly be right, and for whom compassion likewise +interests itself. It is thus that enthusiasm is propagated, and that +persecution always augments the number of the partisans of those who are +persecuted. + +I shall leave to you, Madam, the trouble of applying the history of our +juggler, and his adherents, to that of the founder, the apostles, and +the martyrs of the Christian religion. + +With whatever art they have written the life of Jesus Christ, which +we hold only from his apostles, or their disciples, it furnishes a +sufficiency of materials on which to found our conjectures. I shall only +observe to you, that the Jewish nation was remarkable for its credulity; +that the companions of Jesus were chosen from among the dregs of the +people; that Jesus always gave a preference to the populace, with whom +he wished, undoubtedly, to form a rampart against the _priests_; and +that, at last, Jesus was seized immediately after the most splendid of +his miracles. We see him put to death immediately after the resurrection +of Lazarus, which, even according to the gospel account, bears the most +evident characters of fraud, which are visible to every one who examines +it without prejudice. + +I imagine, Madam, that what I have just stated will suffice to show +you what opinion you ought to entertain respecting the founder of +Christianity and his first sectaries. These have been either dupes or +fanatics, who permitted themselves to be seduced by deceptions, and by +discourses conformable to their desires, or by dexterous impostors, who +knew how to make the best of the tricks of their old master, to whom +they have become such able successors. In this way did they establish a +religion which enabled them to live at the people's expense, and which +still maintains in abundance those we pay, at such a high rate, for +transmitting from father to son the fables, visions, and wonders which +were born and nursed in Judea. The propagation of the Christian faith, +and the constancy of their martyrs, have nothing surprising in them. The +people flock after all those that show them wonders, and receive without +reasoning on it every thing that is told them. They transmit to their +children the tales they have heard related, and by degrees these +opinions are adopted by kings, by the great, and even by the learned. + +As for the martyrs, their constancy has nothing supernatural in it. The +first Christians, as well as all new sectaries, were treated, by the +Jews and pagans, as disturbers of the public peace. They were already +sufficiently intoxicated with the fanaticism with which their religion +inspired them, and were persuaded that God held himself in readiness to +crown them, and to receive them into his eternal dwelling. In a word, +seeing the heavens opened, and being convinced that the end of the +world was approaching, it is not surprising that they had courage to +set punishment at defiance, to endure it with constancy, and to despise +death. To these motives, founded on their religious opinions, many +others were added, which are always of such a nature as to operate +strongly upon the minds of men. Those who, as Christians, were +imprisoned and ill-treated on account of their faith, were visited, +consoled, encouraged, honored, and loaded with kindnesses by their +brethren, who took care of and succored them during their detention, and +who almost adored them after their death. Those, on the other hand, who +displayed weakness, were despised and detested, and when they gave way +to repentance, they were compelled to undergo a rigorous penitence, +which lasted as long as they lived. Thus were the most powerful motives +united to inspire the martyrs with courage; and this courage has nothing +more supernatural about it than that which determines us daily to +encounter the most perilous dangers, through the fear of dishonoring +ourselves in the eyes of our fellow-citizens. Cowardice would expose us +to infamy all the rest of our days. There is nothing miraculous in the +constancy of a man to whom an offer is made, on the one hand, of eternal +happiness and the highest honors, and who, on the other hand, sees +himself menaced with hatred, contempt, and the most lasting regret. + +You perceive, then, Madam, that nothing can be easier than to overthrow +the proofs by which Christian doctors establish the revelation which +they pretend is so well authenticated. Miracles, martyrs, and prophecies +prove nothing. + +Were all the wonders true that are related in the Old and New Testament, +they would afford no proof in favor of divine omnipotence, but, on +the contrary, would prove the inability under which the Deity has +continually labored, of convincing mankind of the truths he wished to +announce to them. On the other hand, supposing these miracles to have +produced all the effects which the Deity had a right to expect from +them, we have no longer any reason to believe them, except on the +tradition and recitals of others, which are often suspicious, faulty, +and exaggerated. The miracles of Moses are attested only by Moses, or +by Jewish writers interested in making them believed by the people +they wished to govern. The miracles of Jesus are attested only by his +disciples, who sought to obtain adherents, in relating to a credulous +people prodigies to which they pretended to have been witnesses, or +which some of them, perhaps, believed they had really seen. All those +who deceive mankind are not always cheats; they are frequently +deceived by those who are knaves in reality. Besides, I believe I have +sufficiently proved, that miracles are repugnant to the essence of an +immutable God, as well as to his wisdom, which will not permit him to +alter the wise laws he has himself established. In short, miracles are +useless, since those related in Scripture have not produced the effects +which God expected from them. + +The proof of the Christian religion taken from prophecy has no better +foundation. Whoever will examine without prejudice these oracles +pretended to be divine will find only an ambiguous, unintelligible, +absurd, and unconnected jargon, entirely unworthy of a God who intended +to display his prescience, and to instruct his people with regard to +future events. There does not exist in the Holy Scriptures a single +prophecy sufficiently precise to be literally applied to Jesus Christ. +To convince yourself of this truth, ask the most learned of our doctors +which are the formal prophecies wherein they have the happiness to +discover the Messiah. You will then perceive that it is only by the aid +of forced explanations, figures, parables, and mystical interpretations, +by which they are enabled to bring forward any thing sensible and +applicable to the _god-made-man_ whom they tell us to adore. It would +seem as if the Deity had made predictions only that we might understand +nothing about them. + +In these equivocal oracles, whose meaning it is impossible to penetrate, +we find nothing but the language of intoxication, fanaticism, and +delirium. When we fancy we have found something intelligible, it is +easy to perceive that the prophets intended to speak of events that took +place in their own age, or of personages who had preceded them. It is +thus that our doctors apply gratuitously to Christ prophecies or rather +narratives of what happened respecting David, Solomon, Cyrus, &c. + +We imagine we see the chastisement of the Jewish people announced +in recitals where it is evident the only matter in question was the +Babylonish captivity. In this event, so long prior to Jesus Christ, +they have imagined finding a prediction of the dispersion of the Jews, +supposed to be a visible punishment for their _deicide_, and which +they now wish to pass off' as an indubitable proof of the truth of +Christianity. + +It is not, then, astonishing that the ancient and modern Jews do not +see in the prophets what our doctors teach us, and what they themselves +imagine they have seen. Jesus himself has not been more happy in his +predictions than his predecessors. In the gospel he announces to his +disciples in the most formal manner the destruction of the world and the +last judgment, as events that were at hand, and which must take place +before the existing generation had passed away. Yet the world still +endures, and appears in no danger of finishing. It is true, our doctors +pretend that, in the prediction of Jesus Christ, he spoke of the ruin of +Jerusalem by Vespasian and Titus; but none but those who have not read +the gospel would submit to such a change, or satisfy themselves with +such an evasion. Besides, in adopting it we must confess at least that +the Son of God himself was unable to prophesy with greater precision +than his obscure predecessors. + +Indeed, at every page of these sacred books, which we are assured were +inspired by God himself, this God seems to have made a revelation +only to conceal himself. He does not speak but to be misunderstood. He +announces his oracles in such a way only that we can neither comprehend +them nor make any application of them. He performs miracles only to +make unbelievers. He manifests himself to mankind only to stupefy their +judgment and bewilder the reason he has bestowed on them. The Bible +continually represents God to us as a seducer, an enticer, a suspicious +tyrant, who knows not what kind of conduct to observe with respect to +his subjects; who amuses himself by laying snares for his creatures, and +who tries them that he may have the pleasure of inflicting a punishment +for yielding to his temptations. This God is occupied only in building +to destroy, in demolishing to rebuild. Like a child disgusted with its +playthings, he is continually undoing what he has done, and breaking +what was the object of his desires. We find no foresight, no constancy, +no consistency in his conduct; no connection, no clearness in his +discourses. When he performs any thing, he sometimes approves what +he has done, and at other times repents of it. He irritates and vexes +himself with what he has permitted to be done, and, in spite of his +infinite power, he suffers man to offend him, and consents to let Satan, +his creature, derange all his projects. In a word, the revelations +of the Christians and Jews seem to have been imagined only to render +uncertain and to annihilate the qualities attributed to the Deity, and +which are declared to constitute his essence. The whole Scripture, the +entire system of the Christian religion, appears to be founded only +on the incapability of God, who was unable to render the human race as +wise, as good, and as happy as he wished them. The death of his innocent +Son, who was immolated to his vengeance, is entirely useless for the +most numerous portion of the earth's inhabitants; almost the whole human +race, in spite of the continued efforts of the Deity, continue to offend +him, to frustrate his designs, resist his will, and to persevere in +their wickedness. + +It is on notions so fatal, so contradictory, and so unworthy of a God +who is just, wise, and good, of a God that is rational, independent, +immutable, and omnipotent, on whom the Christian religion is founded, +and which religion is said to be established forever by God, who, +nevertheless, became disgusted with the religion of the Jews, with whom +he had made and sworn an eternal covenant. + +Time must prove whether God be more constant and faithful in fulfilling +his engagements with the Christians than he has been to fulfil those +he made with Abraham and his posterity. I confess, Madam, that his +past conduct alarms me as to what he may finally perform. If he himself +acknowledged by the mouth of Ezekiel that the laws he had given to the +Jews _were not good_, he may very possibly, some day or other, find +fault with those which he has given to Christians. + +Our priests themselves seem to partake of my suspicions, and to fear +that God will be wearied of that protection which he has so long granted +to his church. The inquietudes which they evince, the efforts which they +make to hinder the civilization of the world, the persecutions which +they raise against all those who contradict them, seem to prove that +they mistrust the promises of Jesus Christ, and that they are not +certainly convinced of the eternal durability of a religion which +does not appear to them divine, but because it gives them the right to +command like gods over their fellow-citizens. They would undoubtedly +consider the destruction of their empire a very grievous thing; but yet +if the sovereigns of the earth and their people should once grow weary +of the sacerdotal yoke, we may be sure the Sovereign of heaven would not +require a longer time to become equally disgusted. + +However this may be, Madam, I venture to hope the perusal of this letter +will fully undeceive you of a blind veneration for books which are +called _divine_, although they appear as if invented to degrade and +destroy the God who is asserted to be their author. My first letter, I +feel confident, enabled you to perceive that the dogmas established by +these same books, or subsequently fabricated to justify the ideas thus +given of God, are not less contrary to all notions of a Deity infinitely +perfect. A system which in the outset is based upon false principles can +never become any thing else than a mass of falsehoods. I am, &c. + + + + +LETTER IV. Of the fundamental dogmas of the Christian Religion + +You are aware, Madam, that our theological doctors pretend these +revealed books, which I summarily examined in my preceding letter, do +not include a single word that was not inspired by the Spirit of God. +What I have already said to you is sufficient to show that in setting +out with this supposition, the Divinity has formed a work the most +shapeless, imperfect, contradictory, and unintelligible which ever +existed; a work, in a word, of which any man of sense would blush with +shame to be the author. If any prophecy hath verified itself for the +Christians, it is that of Isaiah, which saith, "Hearing ye shall +hear, but shall not understand." But in this case we reply that it was +sufficiently useless to speak not to be comprehended; to reveal _that_ +which cannot be comprehended is to reveal _nothing_. + +We need not, then, be surprised if the Christians, notwithstanding the +revelation of which they assure us they have been the favorites, have +no precise ideas either of the Divinity, or of his will, or the way in +which his oracles are to be interpreted. The book from which they should +be able to do so serves only to confound the simplest notions, to throw +them into the greatest incertitude, and create eternal disputations. If +it was the project of the Divinity, it would, without doubt, be attended +with perfect success. The teachers of Christianity never agree on the +manner in which they are to understand the truths that God has given +himself the trouble to reveal; all the efforts which they have employed +to this time have not yet been capable of making any thing clear, and +the dogmas which they have successively invented have been insufficient +to justify to the understanding of one man of good sense the conduct of +ah infinitely perfect Being. + +Hence, many among them, perceiving the inconveniences which would result +from the reading of the holy books, have carefully kept them out of the +hands of the vulgar and illiterate; for they plainly foresaw that +if they were read by such they would necessarily bring on themselves +reproach, since it would never fail that every honest man of good sense +would discover in those books only a crowd of absurdities. Thus the +oracles of God are not even made for those for whom they are addressed; +it is requisite to be initiated in the mysteries of a priesthood, to +have the privilege of discerning in the holy writings the light which +the Divinity destined to all his dear children. But are the theologians +themselves able to make plain the difficulties which the sacred books +present in every page? By meditating on the mysteries which they +contain, have they given us ideas more plain of the intentions of the +Divinity? No; without doubt they explain one mystery by citing another; +they scatter In this case, why did it not prevent that fall and its +consequences? Was the reason of Adam corrupted even beforehand by +incurring the wrath of his God? Was it depraved before he had done any +thing to deprave it? + +To justify this strange conduct of Providence, to clear him from passing +as the author of sin, to save him the ridicule of being 'the cause or +the accomplice of offences which he did against himself, the theologians +have imagined a being subordinate to the divine power. It is the +secondary being they make the author of all the evil which is committed +in the universe. In the impossibility of reconciling the continual +disorders of which the world is the theatre with the purposes of a Deity +replete with goodness, the Creator and Preserver of the universe, who +delights in order, and who seeks only the happiness of his creatures, +they have trumped up a destructive genius, imbued with wickedness, who +conspires to render men miserable, and to overthrow the beneficent views +of the Eternal.. This bad and perverse being they call Satan, the Devil, +the Evil One; and we see him play a great game in all the religions of +the world, the founders of which have found in the impotence of Deity +the sources of both good and evil. By the aid of this imaginary being +they have been enabled to resolve all their difficulties; yet they could +not foresee that this invention, which went to annihilate or abridge the +power of Deity, was a system filled with palpable contradictions, +and that if the Devil were really the author of sin, it be he, in all +justice, who ought to undergo punishment. + +If God is the author of all, it is he who created the Devil; if the +Devil is wicked, if he strives to counteract the projects of the +Divinity, it is the Divinity who has allowed the overthrow of his +projects, or who has not had sufficient authority to prevent the Devil +from exercising his power. If God had wished that the Devil should not +have existed, the Devil would not have existed. God could annihilate him +at one word, or, at least, God could change his disposition if injurious +to us, and contrary to the projects of a beneficent Providence. Since, +then, the Devil does exist, and does such marvellous things as are +attributed to him, we are compelled to conclude that the Divinity has +found it good that he should exist and agitate, as he does, all his +works by a perpetual interruption and perversion of his designs. + +Thus, Madam, the invention of the Devil does not remedy the evil; on +the contrary, it but entangles the priests more and more. By placing +to Satan's account all the evil which he commits in the world, they +exculpate the Deity, of nothing; all the power with which they have +supposed the Devil invested is taken from that assigned to the Divinity; +and you know very well that according to the notions of the Christian +religion, the Devil has more adherents than God himself; they are +always stirring their fellow-creatures up to revolt against God; without +ceasing, in despite of God, Satan leads them into perdition, except one +man only, who refused to follow him, and who found grace in the eyes +of the Lord. You are not ignorant that the millions that follow the +standard of Beelzebub are to be plunged with him into eternal misery. + +But then has Satan himself incurred the disgrace of the All-powerful? By +what forfeit has he merited becoming the eternal object of the anger of +that God who created him? The Christian religion will explain all. It +informs us that the Devil was in his origin an angel; that is to say, +a pure spirit, full of perfections, created by the Divinity to occupy +a distinguishing situation in the celestial court, destined, like the +other ministers of the Eternal, to receive his orders, and to enjoy +perpetual blessedness. But he lost himself through ambition; his pride +blinded him, and he dared to revolt against his Creator; he engaged +other spirits, as pure as himself, in the same senseless enterprise; in +consequence of his rashness, he was hurled headlong out of heaven, his +miserable adherents were involved in his fall, and, having been hardened +by the divine pleasure in their foolish dispositions, they have no other +occupation assigned them in the universe than to tempt mankind, and +endeavor to augment the number of the enemies of God, and the victims of +his wrath. + +It is by the assistance of this fable that the Christian doctors +perceive the fall of Adam, prepared by the Almighty himself anterior +to the creation of the world. Was it necessary that the Divinity should +entertain a great desire that man might sin, since he would thereby have +an opportunity of providing the means of making him sinful? In effect, +it was the Devil who, in process of time, covered with the skin of a +serpent, solicited the mother of the human race to disobey God, and +involve her husband in her rebellion. But the difficulty is not removed +by these inventions. If Satan, in the time he was an angel, lived in +innocence, and merited the good will of his Maker, how came God to +suffer him to entertain ideas of pride, ambition, and rebellion? How +came this angel of light so blind as not to see the folly of such an +enterprise? Did he not know that his Creator was all-powerful? Who was +it that tempted Satan? What reason had the Divinity for selecting him to +be the object of his fury, the destroyer of his projects, the enemy of +his power? If pride be a sin, if the idea itself of rebellion is the +greatest of crimes, _sin was, then, anterior to sin_, and Lucifer +offended God, even in his state of purity; for, in fine, a being pure, +innocent, agreeable to his God, who had all the perfections of which a +creature could be susceptible, ought to be exempt from ambition, pride, +and folly. We ought, also, to say as much for our first parent, who, +notwithstanding his wisdom, his innocence, and the knowledge infused +into him by God himself, could not prevent himself from falling into the +temptation of a demon. + +Hence, in every shift, the priests invariably make God the author of +sin. It was God who tempted Lucifer before the creation of the world; +Lucifer, in his turn, became the tempter of man and the cause of all +the evil our race suffers. It appears, therefore, that God created both +angels and men to give them an opportunity of sinning. + +It is easy to perceive the absurdity of this system, to save which +the theologians have invented another still more absurd, that it might +become the foundation of all their religious revelations, and by means +of which they idly imagine they can fully justify the divine providence. +The system of truth supposes _the free will_ of man--that he is his own +master, capable of doing good or ill, and of directing his own plans. At +the words _free will_, I already perceive, Madam, that you tremble, and +doubtless anticipate a metaphysical dissertation. Rest assured of the +contrary; for I flatter myself that the question will be simplified and +rendered clear, I shall not merely say for you, but for all your sex who +are not resolved to be wilfully blind. + +To say that man is a free agent is to detract from the power of the +Supreme Being; it is to pretend that God is not the master of his own +will; it is to advance that a weak creature can, when it pleases him, +revolt against his Creator, derange his projects, disturb the order +which he loves, render his labors useless, afflict him with chagrin, +cause him sorrow, act with effect against him, and arouse his anger +and his passions. Thus, at the first glance, you perceive that this +principle gives rise to a crowd of absurdities. If God is the friend of +order, every thing performed by his creatures would necessarily conduce +to the maintenance of this order, because otherwise the divine will +would fail to have its effect If God has plans, they must of necessity +be always executed; if man can afflict his God, man is the master of +this God's happiness, and the league he has formed with the Devil is +potent enough to thwart the plans of the Divinity. In a word, if man is +free to sin, God is no longer Omnipotent. + +In reply, we are told that God, without detriment to his Omnipotence, +might make man a free agent, and that this liberty is a benefit by which +God places man in a situation where he may merit the heavenly bounty; +but, on the other hand, this liberty likewise exposes him to encounter +God's hatred, to offend him, and to be overwhelmed by infinite +sufferings. From this I conclude that this liberty is _not_ a benefit, +and that it evidently is inconsistent with divine goodness. This +goodness would be more real if men had always sufficient resolution to +do what is pleasing to God, conformably to order, and conducive to the +happiness of their fellow-creatures. If men, in virtue of their liberty, +do things contrary to the will of God, God, who is supposed to have the +prescience of foreseeing all, ought to have taken measures to prevent +men from abusing their liberty; if he foresaw they would sin, he ought +to have given them the means of avoiding it; if he could not prevent +them from doing ill, he has consented to the ill they have done; if he +has consented, he should not be offended; if he is offended, or if +he punish them for the evil they have done with his permission, he is +unjust and cruel; if he suffer them to rush on to their destruction, he +is bound afterwards to take them to himself; and he cannot with reason +find fault with them for the abuse of their liberty, in being deceived +or seduced by the objects which he himself had placed in their way to +seduce them, to tempt them, and to determine their wills to do evil.* + + * See what Bayle says, Diet. Crit., art. Origène, Rem. E.t + art. Pauliciens, Rem. E., F., M., and torn. iii. of the + Réponses aux Questions d'un Provincial. + +What would you say of a father who should give to his children, in the +infancy of age, and when they were without experience, the liberty +of satisfying their disordered appetites, till they should convince +themselves of their evil tendency? Would not such a parent be in the +right to feel uneasy at the abuse which they should make of their +liberty which he had given them? Would it not be accounted malice in +this parent, who should have foreseen what was to happen, not to have +furnished his children with the capacity of directing their own conduct +so as to avoid the evils they might be assailed with? Would it not show +in him the height of madness were he to punish them for the evil which +he had done, and the chagrin which they occasioned him? Would it not be +to himself that we should ascribe the sottishness and wickedness of his +children? + +You see, then, the points of view under which this system of men's +free will shows us the Deity. This free will becomes a present the most +dangerous, since it puts man in the condition of doing evil that is +truly frightful. We may thence conclude that this system, far from +justifying God, makes him capable of malice, imprudence, and injustice. +But this is to overturn all our ideas of a being perfectly, nay, +infinitely wise and good, consenting to punish his creatures for sins +which he gave them the power of committing, or, which is the same, +suffering the Devil to inspire them with evil. All the subtilties of +theology have really only a tendency to destroy the very notions itself +inculcates concerning the Divinity. This theology is evidently the tub +of the Danaides. + +It is a fact, however, that our theologians have imagined expedients to +support their ruinous suppositions. You have often heard mention made +of _predestination_ and _grace_--terrible words, which constantly +excite disputes among us, for which reason would be forced to blush if +Christians did not make it a duty to renounce reason, and which contests +are attended with consequences very dangerous to society. But let not +this surprise you; these false and obscure principles have even among +the theologians produced dissensions; and their quarrels would be +indifferent if they did not attach more importance to them than they +really deserve. + +But to proceed. The system of predestination supposes that God, in his +eternal secrets, has resolved that some men should be elected, and +being thus his favorites, receive special grace. By this grace they are +supposed to be made agreeable to God, and meet for eternal happiness. +But then an infinite number of others are destined to perdition, +and receive not the grace necessary to eternal salvation. These +contradictory and opposite propositions make it pretty evident that the +system is absurd. It makes God, a being infinitely perfect and good, a +partial tyrant, who has created a vast number of human beings to be the +sport of his caprice and the victims of his vengeance. It supposes that +God will punish his creatures for not having received that grace which +he did not deign to give them; it presents this God to us under traits +so revolting that the theologians are forced to avow that the whole is a +profound mystery, into which the human mind cannot penetrate. But if man +is not made to lift his inquisitive eye on this frightful mystery, that +is to say, on this astonishing absurdity, which our teachers have +idly endeavored to square to their views of Deity, or to reconcile the +atrocious injustice of their God with his infinite goodness, by what +right do they wish us to adore this mystery which they would compel us +to believe, and to subscribe to an opinion that saps the divine goodness +to its very foundation? + +How do they reason upon a dogma, and quarrel with acrimony about a +system of which even themselves can comprehend nothing? + +The more you examine religion, the more occasion you will have to be +convinced that those things which our divines call _mysteries_ are +nothing else but the difficulties with which they are themselves +embarrassed, when they are unable to avoid the absurdities into which +their own false principles necessarily involve them. Nevertheless, +this word is not enough to impose upon us; the reverend doctors do not +themselves understand the things about which they incessantly speak. +They invent words from an inability to explain things, and they give the +name of _mysteries_ to what they comprehend no better than ourselves. + +All the religions in the world are founded upon predestination, and all +the pretended revelations among men, as has been already pointed out +to you, inculcate this odious dogma, which makes Providence an unjust +mother-in-law, who shows a blind preference for some of her children to +the prejudice of all the others. They make God a tyrant, who punishes +the inevitable faults to which he has impelled them, or into which +he has allowed them to be seduced. This dogma, which served as the +foundation of Paganism, is now the grand pivot of the Christian +religion, whose God should excite no less hatred than the most +wicked divinities of idolatrous people. With such notions, is it not +astonishing that this God should appear, to those who meditate on his +attributes, an object sufficiently terrible to agitate the imagination, +and to lead some to indulge in dangerous follies? + +The dogma of another life serves also to exculpate the Deity from these +apparent injustices or aberrations, with which he might naturally be +accused. It is pretended that it has pleased him to distinguish +his friends on earth, seeing he has amply provided for their future +happiness in an abode prepared for their souls. But, as I believe I have +already hinted, these proofs that God makes some good, and leaves others +wicked, either evince injustice on his part, at least temporary, or they +contradict his omnipotence. If God can do all things, if he is privy to +all the thoughts and actions of men, what need has he of any proofs? If +he has resolved to give them grace necessary to save them, has he not +assured them they will not perish? If he is unjust and cruel, this +God is not immutable, and belies his character; at least for a time he +derogates from the perfections which we should expect to find in him. +What would you think of a king, who, during a particular time, would +discover to his favorites traits the most frightful, in order that they +might incur his disgrace, and who should afterwards insist on their +believing him a very good and amiable man, to obtain his favor again? +Would not such a prince be pronounced wicked, fanciful, and tyrannical? +Nevertheless, this supposed prince might be pardoned by some, if for his +own interest, and the better to assure himself of the attachment of his +friends, he might give them some smiles of his favor. It is not so with +God, who knows all, who can do all, who has nothing to fear from the +dispositions of his creatures. From all these reasonings, we may see +that the Deity, whom the priests have conjured up, plays a great game, +very ridiculous, very unjust, on the supposition that he tries his +servants, and that he allows them to suffer in this world, to prepare +them for another. The theologians have not failed to discover motives +in this conduct of God which they can as readily justify; but these +pretended motives are borrowed from the omnipotence of this being, by +his absolute power over his creatures, to whom he is not obliged to +render an account of his actions; but especially in this theology, which +professes to justify God, do we not see it make him a despot and tyrant +more hateful than any of his creatures? I am, &c. + + + + +LETTER V. Of the Immortality of the Soul, and of the Dogma of another +Life + +We have now, Madam, come to the examination of the dogma of a future +life, in which it is supposed that the Divinity, after causing men to +pass through the temptations, the trials, and the difficulties of this +life, for the purpose of satisfying himself whether they are worthy +of his love or his hatred, will bestow the recompenses or inflict the +chastisements which they deserved. This dogma, which is one of the +capital points of the Christian religion, is founded on a great many +hypotheses or suppositions, which we have already glanced at, and which +we have shown to be absurd and incompatible with the notions which the +same religion gives us of the Deity. In effect, it supposes us capable +of offending or pleasing the Author of Nature, of influencing his +humor, or exciting his passions; afflicting, tormenting, resisting, and +thwarting the plans of Deity. It supposes, moreover, the free-will +of man--a system which we have seen incompatible with the goodness, +justice, and omnipotence of the Deity. It supposes, further, that God +has occasion of proving his creatures, and making them, if I may so +speak, pass a novitiate to know what they are worth when he shall +square accounts with them. It supposes in God, who has created men for +happiness only, the inability to put, by one grand effort, all men in +the road, whence they may infallibly arrive at permanent felicity. It +supposes that man will survive himself, or that the same being, after +death, will continue to think, to feel, and act as he did in this life. +In a word, it supposes the immortality of the soul--an opinion unknown +to the Jewish lawgiver, who is totally silent on this topic to the +people to whom God had manifested himself; an opinion which even in the +time of Jesus Christ one sect at Jerusalem admitted, while another sect +rejected; an opinion about which the Messiah, who came to instruct them, +deigned to fix the ideas of those who might deceive themselves in this +respect; an opinion which appears to have been engendered in Egypt, or +in India, anterior to the Jewish religion, but which was unknown among +the Hebrews till they took occasion to instruct themselves in the Pagan +philosophy of the Greeks, and doctrines of Plato. + +Whatever might be the origin of this doctrine, it was eagerly adopted +by the Christians, who judged it very convenient to their system of +religion, all the parts of which are founded on the marvellous, and +which made it a crime to admit any truths agreeable to reason and common +sense. Thus, without going back to the inventors of this inconceivable +dogma, let us examine dispassionately what this opinion really is; let +us endeavor to penetrate to the principles on which it is supported; let +us adopt it, if we shall find it an idea conformable to reason; let us +reject it, if it shall appear destitute of proof, and at variance with +common sense, even though it had been received as an established truth +in all antiquity, though it may have been adopted by many millions of +mankind. + +Those who maintain the opinion of the soul's immortality, regard +it--that is, the soul--as a being distinct from the body, as a +substance, or essence, totally different from the corporeal frame, and +they designate it by the name of _spirit_. If we ask them what a +spirit is, they tell us it is not matter; and if we ask them what they +understand by that which is not matter, which is the only thing of which +we cannot form an idea, they tell us it is a spirit. In general, it +is easy to see that men the most savage, as well as the most subtle +thinkers, make use of the word _spirit_ to designate all the causes of +which they cannot form clear notions; hence the word spirit hath been +used to designate a being of which none can form any idea. + +Notwithstanding, the divines pretend that this unknown being, entirely +different from the body, of a substance which has nothing conformable +with itself, is, nevertheless, capable of setting the body in motion; +and this, doubtless, is a mystery very inconceivable. We have noticed +the alliance between this spiritual substance and the material body, +whose functions it regulates. As the divines have supposed that matter +could neither think, nor will, nor perceive, they have believed that +it might conceive much better those operations attributed to a being +of which they had ideas less clear than they can form of matter. In +consequence, they have imagined many gratuitous suppositions to explain +the union of the soul with the body. In fine, in the impossibility of +overcoming the insurmountable barriers which oppose them, the priests +have made man twofold, by supposing that he contains something distinct +from himself; they have cut through all difficulties by saying that this +union is a great mystery, which man cannot understand; and they have +everlasting recourse to the omnipotence of God, to his supreme will, +to the miracles which he has always wrought; and those last are +never-failing, final resources, which the theologians reserve for every +case wherein they can find no other mode of escaping gracefully from the +argument of their adversaries. + +You see, then, to what we reduce all the jargon of the metaphysicians, +all the profound reveries which for so many ages have been so +industriously hawked about in defence of the soul of man; an immaterial +substance, of which no living being can form an idea; a spirit, that +is to say, a being totally different from any thing we know. All the +theological verbiage ends here, by telling us, in a round of pompous +terms,--fooleries that impose on the ignorant,--that we do not know what +essence the soul is of; but we call it a spirit because of its nature, +and because we feel ourselves agitated by some unknown agent; we cannot +comprehend the mechanism of the soul; yet can we feel ourselves moved, +as it were, by an effect of the power of God, whose essence is far +removed from ours, and more concealed from us than the human soul +itself. By the aid of this language, from which you cannot possibly +learn any thing, you will be as wise, Madam, as all the theologians in +the world. + +If you would desire to form ideas the most precise of yourself, banish +from you the prejudices of a vain theology, which only consists in +repeating words without attaching any new ideas to them, and which are +insufficient to distinguish the soul from the body, which appear +only capable of multiplying beings without reason, of rendering more +incomprehensible and more obscure, notions less distinct than we already +have of ourselves. These notions should be at least the most simple and +the most exact, if we consult our nature, experience, and reason. They +prove that man knows nothing but by his material sensible organs, that +he sees only by his eyes, that he feels by his touch, that he hears by +his ears; and that when either of these organs is actually deranged, +or has been previously wanting, or imperfect, man can have none of the +ideas that organ is capable of furnishing him with,--neither thoughts, +memory, reflection, judgment, desire, nor will. Experience shows us that +corporeal and material beings are alone capable of being moved and acted +upon, and that without those organs we have enumerated the soul thinks +not, feels not, wills not, nor is moved. Every thing shows us that the +soul undergoes always the same vicissitudes as the body; it grows to +maturity, gains strength, becomes weak, and puts on old age, like the +body; in fine, every thing we can understand of it goes to prove that it +perishes with the body. It is indeed folly to pretend that man will feel +when he has no organs appropriate for that sentiment; that he will see +and hear without eyes or ears; that he will have ideas without having +senses to receive impressions from physical objects, or to give rise to +perceptions in his understanding; in fine, that he will enjoy or suffer +when he has no longer either nerves or sensibility. + +Thus every thing conspires to prove that the soul is the same thing as +the body, viewed relatively to some of its functions, which are more +obscure than others. Every thing serves to convince us that without +the body the soul is nothing, and that all the operations which are +attributed to the soul cannot be exercised any longer when the body +is destroyed. Our body is a machine, which, so long as we live, is +susceptible of producing the effects which have been designated under +different names, one from another; sentiment is one of these effects, +thought is another, reflection a third. This last passes sometimes by +other names, and our brain appears to be the seat of all our organs; +it is that which is the most susceptible. This organic machine, once +destroyed or deranged, is no longer capable of producing the same +effects, or of exercising the same functions. It is with our body as +it is with a watch which indicates the hours, and which goes not if the +spring or a pinion be broken. Cease, Eugenia, cease to torment yourself +about the fate which shall attend you when death will have separated you +from all that is dear on earth. After the dissolution of this life, the +soul shall cease to exist; those devouring flames with which you have +been threatened by the priests will have no effect upon the soul, which +can neither be susceptible then of pleasures nor pains, of agreeable or +sorrowful ideas, of lively or doleful reflections. + +It is only by means of the bodily organs that we feel, think, and are +merry or sad, happy or miserable; this body once reduced to dust, we +will have neither perceptions nor sensations, and, by consequence, +neither memory nor ideas; the dispersed particles will no longer have +the same qualities they possessed when united; nor will they any +longer conspire to produce the same effects. In a word, the body being +destroyed, the soul, which is merely a result of all the parts of the +body in action, will cease to be what it is; it will be reduced to +nothing with the life's breath. + +Our teachers pretend to understand the soul well; they profess to be +able to distinguish it from the body; in short, they can do nothing +without it; and therefore, to keep up the farce, they have been +compelled to admit the ridiculous dogma of the Persians, known by the +name of the _resurrection_. + +This system supposes that the particles of the body which have been +scattered at death will be collected at the last day, to be replaced +in their primitive condition. But that this strange phenomenon may take +place, it is necessary that the particles of our destroyed bodies, +of which some have been converted into earth, others have passed into +plants, others into animals, some of one species, others of another, +even of our own; it is requisite, I say, that these particles, of which +some have been mixed with the waters of the deep, others have been +carried on the wings of the wind, and which have successively belonged +to many different men, should be reunited to reproduce the individual to +whom they formerly belonged. If you cannot get over this impossibility, +the theologians will explain it to you by saying, very briefly, "Ah! it +is a profound mystery, which we cannot comprehend." They will inform you +that the resurrection is a miracle, a supernatural effect, which is +to result from the divine power. It is thus they overcome all the +difficulties which the good sense of a few opposes to their rhapsodies. + +If, perchance, Madam, you do not wish to remain content with these +sublime reasons, against which your good sense will naturally revolt, +the clergy will endeavor to seduce your imagination by vague pictures +of the ineffable delights which will be enjoyed in Paradise by the souls +and bodies of those who have adopted their reveries; they will aver +that you cannot refuse to believe them upon their mere word without +encountering the eternal indignation of a God of pity; and they will +attempt to alarm your fancy by frightful delineations of the cruel +torments which a God of goodness has prepared for the greater number of +his creatures. + +But if you consider the thing coolly, you will perceive the futility +of their flattering promises and of their puny threatenings, which are +uttered merely to catch the unwary. You may easily discover that if it +could be true that man shall survive himself, God, in recompensing him, +would only recompense himself for the grace which he had granted; and +when he punished him, he punished him for not receiving the grace which +he had hardened him against receiving. This line of conduct, so cruel +and barbarous, appears equally unworthy of a wise God as it is of a +being perfectly good. + +If your mind, proof against the terrors with which the Christian +religion penetrates its sectaries, is capable of contemplating these +frightful circumstances, which it is imagined will accompany the +carefully-invented punishments which God has destined for the victims +of his vengeance, you will find that they are impossible, and totally +incompatible with the ideas which they themselves have put forth of the +Divinity. In a word, you will perceive that the chastisements of another +life are but a crowd of chimeras, invented to disturb human reason, to +subjugate it beneath the feet of imposture, to annihilate forever the +repose of slaves whom the priesthood would inthrall and retain under its +yoke. + +In short, Eugenia, the priests would make you believe that these +torments will be horrible,--a thing which accords not with our ideas +of God's goodness; they tell you they will be eternal,--a thing which +accords not with our ideas of the justice of God, who, one would very +naturally suppose, will proportion chastisements to faults, and who, by +consequence, will not punish without end the beings whose actions +are bounded by time. They tell us that the offences against God are +infinite, and, by consequence, that the Divinity, without doing violence +to his justice, may avenge himself as God, that is to say, avenge +himself to infinity. In this case I shall say that this God is not +good; that he is vindictive, a character which always announces fear +and weakness. In fine, I shall say that among the imperfect beings who +compose the human species, there is not, perhaps, a single one who, +without some advantage to himself, without personal fear, in a word, +without folly, would consent to punish everlastingly the wretch who +might have the misfortune to offend him, but who no longer had either +the ability or the inclination to commit another offence. Caligula +found, at least, some little amusement to forsake for a time the cares +of government, and enjoy the spectacle of punishment which he inflicted +on those unfortunate men whom he had an interest in destroying. But what +advantage can it be to God to heap on the damned everlasting torments? +Will this amuse him? Will their frightful punishments correct their +faults? Can these examples of the divine severity be of any service to +those on earth, who witness not their friends in hell? Will it not be +the most astonishing of all the miracles of Deity to make the bodies +of the damned invulnerable, to resist, through the ceaseless ages of +eternity, the frightful torments destined for them? + +You see, then, Madam, that the ideas which the priests give us of hell +make of God a being infinitely more insensible, more wicked and cruel +than the most barbarous of men. They add to all this that it will be the +Devil and the apostate angels, that is to say, the enemies of God, +whom he will employ as the ministers of his implacable vengeance. These +wicked spirits, then, will execute the commands which this severe judge +will pronounce against men at the last judgment. For you must know, +Madam, that a God who knows all will at some future time take an account +of what he already knows. So, then, not content with judging men at +death, he will assemble the whole human race with great pomp at the last +or general judgment, in which he will confirm his sentence in the view +of the whole human race, assembled to receive their doom. Thus on the +wreck of the world will he pronounce a definitive judgment, from which +there will be no appeal. + +But, in attending this memorable judgment, what will become of the +souls of men, separated from their bodies, which have not yet been +resuscitated? The souls of the just will go directly to enjoy the +blessings of Paradise; but what is to become of the immense crowd of +souls imbued with faults or crimes, and on whom the infallible parsons, +who are so well instructed in what is passing in another world, cannot +speak with certainty as to their fate? According to some of these +wiseacres, God will place the souls of such as are not wholly +displeasing to him in a place of punishment, where, by rigorous +torments, they shall have the merit of expiating the faults with which +they may stand chargeable at death. According to this fine system, so +profitable to our spiritual guides, God has found it the most simple +method to build a fiery furnace for the special purpose of tormenting a +certain proportion of souls who have not been sufficiently purified at +death to enter Paradise, but who, after leaving them some years +united with the body, and giving them time necessary to arrive at that +amendment of life by which they may become partakers of the supreme +felicity of heaven, ordains that they shall expiate their offences in +torment. It is on this ridiculous notion that our priests have bottomed +the doctrine of _purgatory_, which every good Catholic is obliged to +believe for the benefit of the priests, who reserve to themselves, as +is very reasonable, the power of compelling by their prayers a just and +immutable God to relax in his sternness, and liberate the captive souls, +which he had only condemned to undergo this purgation in order that they +might be made meet for the joys of Paradise. + +With respect to the Protestants, who are, as every one knows, heretics +and impious, you will observe that they pretend not to those lucrative +views of the Roman doctors. On the contrary, they think that, at the +instant of death, every man is irrevocably judged; that he goes directly +to glory or into a place of punishment, to suffer the award of evil by +the enduring of punishments for which God had eternally prepared both +the sufferer and his torments! Even before the reunion of soul and body +at the final judgment, they fancy that the soul of the wicked (which, on +the principle of all souls being spirits, must be the same in essence as +the soul of the elect,) will, though deprived of those organs by which +it felt, and thought, and acted, be capable of undergoing the agency or +action of a fire! It is true that some Protestant theologians tell us +that the fire of hell is a spiritual fire, and, by consequence, very +different from the material fire vomited out of Vesuvius, and Ĉtna, +and Hecla. Nor ought we to doubt that these informed doctors of the +Protestant faith know very well what they say, and that they have +as precise and clear ideas of a spiritual fire as they have of the +ineffable joys of Paradise, which may be as spiritual as the punishment +of the damned in hell. Such are, Madam, in a few words, the absurdities, +not less revolting than ridiculous, which the dogmas of a future life +and of the immortality of the soul have engendered in the minds of men. +Such are the phantoms which have been invented and propagated, to seduce +and alarm mortals, to excite their hopes and their fears; such the +illusions that so powerfully operate on weak and feeling beings. But as +melancholy ideas have more effect upon the imagination than those which +are agreeable, the priests have always insisted more forcibly on what +men have to fear on the part of a terrible God than on what they have to +hope from the mercy of a forgiving Deity, full of goodness. Princes the +most wicked are infinitely more respected than those who are famed for +indulgence and humanity. The priests have had the art to throw us into +uncertainty and mistrust by the twofold character which they have given +the Divinity. If they promise us salvation, they tell us that we must +work it out for ourselves, "with fear and trembling." It is thus that +they have contrived to inspire the minds of the most honest men with +dismay and doubt, repeating without ceasing that time only must disclose +who are worthy of the divine love, or who are to be the objects of the +divine wrath. Terror has been and always will be the most certain means +of corrupting and enslaving the mind of man. + +They will tell us, doubtless, that the terrors which religion inspires +are salutary terrors; that the dogma of another life is a bridle +sufficiently powerful to prevent the commission of crimes and restrain +men within the path of duty. To undeceive one's self of this maxim, so +often thundered in our ears, and so generally adopted on the authority +of the priests, we have only to open our eyes. Nevertheless, we see some +Christians thoroughly persuaded of another life, who, notwithstanding, +conduct themselves as if they had nothing to fear on the part of a God +of vengeance, nor any thing to hope from a God of mercy. When any of +these are engaged in some great project, at all times they are tempted +by some strong passion or by some bad habit, they shut their eyes on +another life, they see not the enraged judge, they suffer themselves to +sin, and when it is committed, they comfort themselves by saying, that +God is good. + +Besides, they console themselves by the same contradictory religion +which shows them also this same God, whom it represents so susceptible +of wrath, as full of mercy, bestowing his grace on all those who are +sensible of their evils and repent In a word, I see none whom the fears +of hell will restrain when passion or interest solicit obedience. The +very priests who make so many efforts to convince us of their dogmas too +often evince more wickedness of conduct than we find in those who have +never heard one word about another life. Those who from infancy have +been taught these terrifying lessons are neither less debauched, nor +less proud, nor less passionate, nor less unjust, nor less avaricious +than others who have lived and died ignorant of Christian purgatory and +Paradise. In fine, the dogma of another life has little or no influence +on them; it annihilates none of their passions; it is a bridle merely +with some few timid souls, who, without its knowledge, would never have +the hardihood to be guilty of any great excesses. This dogma is very +fit to disturb the quiet of some honest, timorous persons, and the +credulous, whose imagination it inflames, without ever staying the +hand of great rogues, without imposing on them more than the decency of +civilization and a specious morality of life, restrained chiefly by the +coercion of public laws. + +In short, to sum all up in one thought, I behold a religion gloomy +and formidable to make impressions very lively, very deep, and very +dangerous on a mind such as yours, although it makes but very momentary +impressions on the minds of such as are hardened in crime, or whose +dissipation destroys constantly the effects of its threats. More lively +affected than others by your principles, you have been but too often +and too seriously occupied for your happiness by gloomy and harassing +objects, which have powerfully affected your sensible imagination, +though the same phantoms that have pursued you have been altogether +banished from the mind of those who have had neither your virtues, your +understanding, nor your sensibility. + +According to his principles, a Christian must always live in fear; he +can never know with certainty whether he pleases or displeases God; +the least movement of pride or of covetousness, the least desire, will +suffice to merit the divine anger, and lose in one moment the fruits +of years of devotion. It is not surprising that, with these frightful +principles before them, many Christians should endeavor to find in +solitude employment for their lugubrious reflections, where they may +avoid the occasions that solicit them to do wrong, and embrace such +means as are most likely, according to their notions of the likelihood +of the thing, to expiate the faults which they fancy might incur the +eternal vengeance of God. + +Thus the dark notions of a future life leave those only in peace who +think slightly upon it; and they are very disconsolate to all those +whose temperament determines them to contemplate it. They are but the +atrocious ideas, however, which the priests study to give us of the +Deity, and by which they have compelled so many worthy people to throw +themselves into the arms of incredulity. If some libertines, incapable +of reasoning, abjure a religion troublesome to their passions, or which +abridges their pleasures, there are very many who have maturely examined +it, that have been disgusted with it, because they could not consent to +live in the fears it engendered, nor to nourish the despair it created. +They have then abjured this religion, fit only to fill the soul with +inquietudes, that they might find in the bosom of reason the repose +which it insures to good sense. + +Times of the greatest crimes are always times of the greatest ignorance. +It is in these times, or usually so, that the greatest noise is made +about religion. Men then follow mechanically, and without examination, +the tenets which their priests impose on them, without ever diving +to the bottom of their doctrines. In proportion as mankind become +enlightened, great crimes become more rare, the manners of men are more +polished, the sciences are cultivated, and the religion which they have +coolly and carefully examined loses sensibly its credit. It is thus that +we see so many incredulous people in the bosom of society become more +agreeable and complacent now than formerly, when it depended on the +caprice of a priest to involve them in troubles, and to invite the +people to crimes in the hope of thereby meriting heaven. + +Religion is consoling only to those who have no embarrassment about it; +the indefinite and vague recompense which it promises, without giving +ideas of it, is made to deceive those who make no reflections on the +impatient, variable, false, and cruel character which this religion +gives of its God. But how can it make any promises on the part of a God +whom it represents as a tempter, a seducer--who appears, moreover, +to take pleasure in laying the most dangerous snares for his weak +creatures? How can it reckon on the favors of a God full of caprice, who +it alternately informs us is replete with tenderness or with hatred? +By what right does it hold out to us the rewards of a despotic and +tyrannical God, who does or does not choose men for happiness, and who +consults only his own fantasy to destine some of his creatures to bliss +and others to perdition? Nothing, doubtless, but the blindest enthusiasm +could induce mortals to place confidence in such a God as the priests +have feigned; it is to folly alone we must attribute the love some +well-meaning people profess to the God of the parsons; it is matchless +extravagance alone that could prevail on men to reckon on the unknown +rewards which are promised them by this religion, at the same time that +it assures us that God is the author of grace, but that we have no right +to expect any thing from him. + +In a word, Madam, the notions of another life, far from consoling, are +fit only to imbitter all the sweets of the present life. After the sad +and gloomy ideas which Christianity, always at variance with itself, +presents us with of its God, it then affirms, that we are much more +likely to incur his terrible chastisements, than possessed of power by +which we may merit ineffable rewards; and it proceeds to inform us, that +God will give grace to whomsoever he pleases, yet it remains with them* +selves whether they escape damnation; and a life the most spotless +cannot warrant them to presume that they are worthy of his favor. In +good truth, would not total annihilation be preferable to such beings, +rather than falling into the hands of a Deity so hard-hearted? Would not +every man of sense prefer the idea of complete annihilation to that of +a future existence, in order to be the sport of the eternal caprice of +a Deity, so cruel as to damn and torment, without end, the unfortunate +beings whom he created so weak, that he might punish them for faults +inseparable from their nature? If God is good, as we are assured, +notwithstanding the cruelties of which the priests suppose him capable, +is it not more consonant to all our ideas of a being perfectly good, +to believe that he did not create them to sport with them in a state +of eternal damnation, which they had not the power of choosing, or of +rejecting and shunning? Has not God treated the beasts of the field more +favorably than he has treated man, since he has exempted them from +sin, and by consequence has not exposed them to suffer an eternal +unhappiness? + +The dogma of the immortality of the soul, or of a future life, presents +nothing consoling in the Christian religion. On the contrary, it is +calculated expressly to fill the heart of the Christian, following +out his principles, with bitterness and continual alarm. I appeal to +yourself, Madam, whether these sublime notions have-any thing consoling +in them? Whenever this uncertain idea has presented itself to your +mind, has it not filled you with a cold and secret horror? Has the +consciousness of a life so virtuous and so spotless as yours, secured +you against those fears which are inspired by the idea of a being +jealous, severe, capricious, whose eternal disgrace the least fault is +sure of incurring, and in whose eyes the smallest weakness, or freedom +the most involuntary, is sufficient to cancel years of strict observance +of all the rules of religion? + +I know very well what you will advance to support yourself in your +prejudices. The ministers of religion possess the secret of tempering +the alarms which they have the art to excite. They strive to inspire +confidence in those minds which they discover accessible to fear. They +balance, thus, one passion against another. They hold in suspense the +minds of their slaves, in the apprehension that too much confidence +would only render them less pliable, or that despair would force them +to throw off the yoke. To persons terribly frightened about their state +after death, they speak only of the hopes which we may entertain of the +goodness of God. To those who have too much confidence, they preach +up the terrors of the Lord, and the judgments of a severe God. By this +chicanery they contrive to subject or retain under their yoke all those +who are weak enough to be led by the contradictory doctrines of these +blind guides. + +They tell you, besides, that the sentiment of the immortality of the +soul is inherent in man; that the soul is consumed by boundless desires, +and that since there is nothing on this earth capable of satisfying it, +these are indubitable proofs that it is destined to subsist eternally. +In a word, that as we naturally desire to exist always, we may naturally +conclude that we shall always exist. But what think you, Madam, of such +reasonings? To what do they lead? Do we desire the continuation of this +existence, because it may be blessed and happy, or because we know not +what may become of us? But we cannot desire a miserable existence, or, +at least, one in which it is more than probable we may be miserable +rather than happy. If, as the Christian religion so often repeats, the +number of the elect is very small, and salvation very difficult, the +number of the reprobate very great, and damnation very easily obtained, +who is he who would desire to exist always with so evident a risk of +being eternally damned? Would it not have been better for us not to have +been born, than to have been compelled against our nature to play a game +so fraught with peril? Does not annihilation itself present to us an +idea preferable to that of an existence which may very easily lead us +to eternal tortures? Suffer me, Madam, to appeal to yourself. If, before +you had come into this world, you had had your choice of being born, or +of not seeing the light of this fair sun, and you could have been made +to comprehend, but for one moment, the hundred thousandth part of the +risks you run to be eternally unhappy, would you not have determined +never to enjoy life? + +It is an easy matter, then, to perceive the proofs on which the priests +pretend to found this dogma of the immortality of the soul and 'a future +life. The desire which we might have of it could only be founded on +the hope of enjoying eternal happiness. But does religion give us this +assurance? Yes, say the clergy, if you submit faithfully to the rules +it prescribes. But to conform one's self to these rules, is it not +necessary to have grace from Heaven? And, are we then sure we shall +obtain that grace, or if we do, merit Heaven? Do the priests not repeat +to us, without ceasing, that God is the author of grace, and that he +only gives it to a small number of the elect? Do they not daily tell +us that, except one man, who rendered himself worthy of this eternal +happiness, there are millions going the high road to damnation? This +being admitted, every Christian, who reasons, would be a fool to desire +a future existence which he has so many motives to fear, or to reckon on +a happiness which every thing conspires to show him is as uncertain, +as difficult to be obtained, as it is unequivocally dependent on the +fantasies of a capricious Deity, who sports with the misfortunes of his +creatures. + +Under every point of view in which we regard the dogma of the soul's +immortality, we are compelled to consider it as a chimera invented by +men who have realized their wishes, or who have not been able to justify +Providence from the transitory injustices of this world. This dogma was +received with avidity, because it flattered the desires, and especially +the vanity of man, who arrogated to himself a superiority above all the +beings that enjoy existence, and which he would pass by and reduce to +mere clay; who believed himself the favorite of God, without ever taxing +his attention with this other fact--that God makes him every instant +experience vicissitudes, calamities, and trials, as all sentient +natures experience; that God made him, in fine, to undergo death, or +dissolution, which is an invariable law that all that exists must find +verified. This haughty creature, who fancies himself a privileged being, +alone agreeable to his Maker, does not perceive that there are stages +in his life when his existence is more uncertain and much more weak +than that of the other animals, or even of some inanimate things. Man is +unwilling to admit that he possesses not the strength of the lion, +nor the swiftness of the stag, nor the durability of an oak, nor the +solidity of marble or metal. He believes himself the greatest favorite, +the most sublime, the most noble; he believes himself superior to all +other animals because he possesses the faculties of thinking, judging, +and reasoning. But his thoughts only render him more wretched than all +the animals whom he supposes deprived of this faculty, or who, at least, +he believes, do not enjoy it in the same degree with himself. Do not the +faculties of thinking, of remembering, of foresight, too often render +him unhappy by the very idea of the past, the present, and the future? +Do not his passions drive him to excesses unknown to the other animals? +Are his judgments always reasonable and wise? Is reason so largely +developed in the great mass of men that the priests should interdict its +use as dangerous? Are mankind sufficiently advanced in knowledge to be +able to overcome the prejudices and chimeras which render them unhappy +during the greatest part of their lives? In fine, have the beasts some +species of religious impressions, which inspire continual terrors in +their breast, making them look upon some awful event, which imbitters +their softest pleasures, which enjoins them to torment themselves, and +which threatens them with eternal damnation? No! + +In truth, Madam, if you weigh in an equitable balance the pretended +advantages of man above the other animals, you will soon see how +evanescent is this fictitious superiority which he has arrogated to +himself. We find that all the productions of nature are submitted to the +same laws; that all beings are only born to die; they produce their like +to destroy themselves; that all sentient beings are compelled to undergo +pleasures and pains; they appear and they disappear; they are and +they cease to be; they evince under one form that they will quit it +to produce another. Such are the continual vicissitudes to which every +thing that exists is evidently subjected, and from which man is +not exempt, any more than the other beings and productions that he +appropriates to his use as _lord of the creation_. Even our globe +itself undergoes change; the seas change their place; the mountains are +gathered in heaps or levelled into plains; every thing that breathes is +destroyed at last, and man alone pretends to an eternal duration. + +It is unnecessary to tell me that we degrade man when we compare +him with the beasts, deprived of souls and intelligence; this is no +levelling doctrine, but one which places him exactly where nature places +him, but from which his puerile vanity has unfortunately driven him. +All beings are equals; under various and different forms they act +differently; they are governed in their appetites and passions by laws +which are invariably the same for all of the same species; every thing +which is composed of parts will be dissolved; every thing which has life +must part with it at death; all men are equally compelled to submit to +this fate; they are equal at death, although during life their power, +their talents, and especially their virtues, establish a marked +difference, which, though real, is only momentary. What will they be +after death? They will be exactly what they were ten years before they +were born. + +Banish, then, Eugenia, from your mind forever the terrors which death +has hitherto filled you with. It is for the wretched a safe haven +against the misfortunes of this life. If it appears a cruel alternative +to those who enjoy the good things of this world, why do they not +console themselves with the idea of what they do actually enjoy? Let +them call reason to their aid; it will calm the inquietudes of their +imagination, but too greatly alarmed; it will disperse the clouds which +religion spreads over their minds; it will teach them that this death, +so terrible in apprehension, is really nothing, and that it will neither +be accompanied with remembrance of past pleasures nor of sorrow now no +more. + +Live, then, happy and tranquil, amiable Eugenia! Preserve carefully an +existence so interesting and so necessary to all those with whom you +live. Allow not your health to be injured, nor trouble your quiet with +melancholy ideas. Without being teased by the prospect of an event which +has no right to disturb your repose, cultivate virtue, which has always +been your favorite, so necessary to your internal peace, and which has +rendered you so dear to all those who have the happiness of being +your friends. Let your rank, your credit, your riches, your talents be +employed to make others happy, to support the oppressed, to succor +the unfortunate, to dry up the tears of those whom you may have +an opportunity of comforting! Let your mind be occupied about such +agreeable and profitable employments as are likely to please you! Call +in the aid of your reason to dissipate the phantoms which alarm you, to +efface the prejudices which you have imbibed in early life! In a word, +comfort yourself, and remember that in practising virtue, as you do, +you cannot become an object of hatred to God, who, if he has reserved +in eternity rigorous punishments for the social virtues, will be the +strangest, the most cruel, and the most insensible of beings! + +You demand of me, perhaps, "In destroying the idea of another world, +what is to become of the remorse, those chastisements so useful to +mankind, and so well calculated to restrain them within the bounds of +propriety?" I reply, that remorse will always subsist as long as we +shall be capable of feeling its pangs, even when we cease to fear the +distant and uncertain vengeance of the Divinity. In the commission of +crimes, in allowing one's self to be the sport of passion, in injuring +our species, in refusing to do them good, in stifling pity, every man +whose reason is not totally deranged perceives clearly that he will +render himself odious to others, that he ought to fear their enmity. +He will blush, then, if he thinks he has rendered himself hateful and +detestable in their eyes. He knows the continual need he has of their +esteem and assistance. Experience proves to him that vices the moat +concealed are injurious to himself. He lives in perpetual fear lest some +mishap should unfold his weaknesses and secret faults. It is from all +these ideas that we are to look for regret and remorse, even in those +who do not believe in the chimeras of another world. With regard +to those whose reason is deranged, those who are enervated by their +passions, or perhaps linked to vice by the chains of habit, even with +the prospect of hell open before them, they will neither live less +vicious nor less wicked. An avenging God will never inflict on any +man such a total want of reason as may make him regardless of public +opinion, trample decency under foot, brave the laws, and expose +himself to derision and human chastisements. Every man of sense easily +understands that in this world the esteem and affection of others are +necessary for his happiness, and that life is but a burden to those who +by their vices injure themselves, and render themselves reprehensible in +the eyes of society. + +The true means, Madam, of living happy in this world is to do good to +your fellow-creatures; to labor for the happiness of your species is +to have virtue, and with virtue we can peaceably and without remorse +approach the term which nature has fixed equally for all beings--a term +that your youth causes you now to see only at a distance--a term that +you ought not to accelerate by your fears--a term, in fine, that the +cares and desires of all those who know you will seek to put off till? +full of days and contented with the part you have played in the scene +of the world, you shall yourself desire to gently reenter the bosom of +nature. + +I am, &c. + + + + +LETTER VI. Of the Mysteries, Sacraments, and Religious Ceremonies of +Christianity + +The reflections, Madam, which I have already offered you in these +letters ought, I conceive, to have sufficed to undeceive you, in a great +measure, of the lugubrious and afflicting notions with which you have +been inspired by religious prejudices. However, to fulfil the task which +you have imposed on me, and to assist you in freeing yourself from +the unfavorable ideas you may have imbibed from a system replete with +irrelevancies and contradictions, I shall continue to examine the +strange mysteries with which Christianity is garnished. They are founded +on ideas so odd and so contrary to reason, that if from infancy we +had not been familiarized with them, we should blush at our species in +having for one instant believed and adopted them. + +The Christians, scarcely content with the crowd of enigmas with which +the books of the Jews are filled, have besides fancied they must add to +them a great many incomprehensible mysteries, for which they have the +most profound veneration. Their impenetrable obscurity appears to be a +sufficient motive among them for adding these. Their priests, encouraged +by their credulity, which nothing can outdo, seem to be studious to +multiply the articles of their faith, and the number of inconceivable +objects which they have said must be received with submission, and +adored even if not understood. + +The first of these mysteries is the _Trinity_, which supposes that one +God, self-existent, who is a pure spirit, is, nevertheless, composed +of three Divinities, which have obtained the names of _persons_. +These three Gods, who are designated under the respective names of the +_Father_, the _Son_, and the _Holy Ghost_, are, nevertheless, but +one God only, These three persons are equal in power, in wisdom, in +perfections; yet the second is subordinate to the first, in consequence +of which he was compelled to become a man, and be the victim of the +wrath of his Father. This is what the priests call the mystery of +the _incarnation_. Notwithstanding his innocence, his perfection, his +purity, the Son of God became the object of the vengeance of a just God, +who is the same as the Son in question, but who would not consent to +appease himself but by the death of his own Son, who is a portion of +himself. The Son of God, not content with becoming man, died without +having sinned, for the salvation of men who had sinned. God preferred to +the punishment of imperfect beings, whom he did not choose to amend, the +punishment of his only Son, full of divine perfections. The death of God +became necessary to reclaim the human kind from the slavery of Satan, +who without that would not have quitted his prey, and who has been found +sufficiently powerful against the Omnipotent to oblige him to sacrifice +his Son. This is what the priests designate by the name of the mystery +of _redemption_. + +It is assuredly sufficient to expose such opinions to demonstrate their +absurdity. It is evident, if there exists only a single God, there +cannot be three. We may, it is true, contemplate the Deity after the +manner of Plato, who, before the birth of Christianity, exhibited him +under three different points of view, that is to say, as all-wise, as +all-powerful, as full of reason, and as infinite in goodness; but it was +verily the excess of delirium to personify these three divine qualities, +or transform them into real beings. We can readily imagine these moral +attributes to be united in the same God, but it is egregious folly +to fashion them into three different Gods; nor will it remedy this +metaphysical polytheism to assert that these three are one. Besides, +this revery never entered the head of the Hebrew legislator. The +Eternal, in revealing himself to Moses, did not announce himself as +triple. There is not one syllable in the Old Testament about this +Trinity, although a notion so _bizarre_, so marvellous, and so little +consonant with our ideas of a divine being, deserved to have been +formally announced, especially as it is the foundation and corner stone +of the Christian religion, which was from all eternity an object of the +divine solicitude, and on the establishment of which, if we may credit +our sapient priests, God seems to have entertained serious thoughts long +before, the creation of the world. + +Nevertheless, the second person, or the second God of the Trinity, is +revealed in flesh; the Son of God is made man. But how could the pure +Spirit who presides over the universe beget a son? How could this son, +who before his incarnation was only a pure spirit, combine that ethereal +essence with a material body, and envelop himself with it? How could the +divine nature amalgamate itself with the imperfect nature of man, and +how could an immense and infinite being, as the Deity is represented, +be formed in the womb of a virgin? After what manner could a pure spirit +fecundate this favorite virgin? Did the Son of God enjoy in the womb of +his mother the faculties of omnipotence, or was he like other children +during his infancy,--weak, liable to infirmities, sickness, and +intellectual imbecility, so conspicuous in the years of childhood; and +if so, what, during this period, became of the divine wisdom and power? +In fine, how could God suffer and die? How could a just God consent that +a God exempt from all sin should endure the chastisements which are due +to sinners? Why did he not appease himself without immolating a victim +so precious and so innocent? What would you think of that sovereign who, +in the event of his subjects rebelling against him, should forgive +them all, or a select number of them, by putting to death his only and +beloved son, who had not rebelled? + +The priests tell us that it was out of tenderness for the human kind +that God wished to accomplish this sacrifice. But I still ask if it +would not have been more simple, more conformable to all our ideas of +Deity, for God to pardon the iniquities of the human race, or to have +prevented them committing transgressions, by placing them in a condition +in which, by their own will, they should never have sinned? According to +the entire system of the Christian religion, it is evident that God did +only create the world to have an opportunity of immolating his Son for +the rebellious beings he might have formed and preserved immaculate. The +fall of the rebellious angels had no visible end to serve but to effect +and hasten the fall of Adam. It appears from this system that God +permitted the first man to sin that he might have the pleasure of +showing his goodness in sacrificing his "only begotten Son" to reclaim +men from the thraldom of Satan. He intrusted to Satan as much power +as might enable him to work the ruin of our race, with the view of +afterwards changing the projects of the great mass of mankind, by making +one God to die, and thereby destroy the power of the Devil on the earth. + +But has God succeeded in these projects to the end he proposed? Are +men entirely rescued from the dominion of Satan? Are they not still the +slaves of sin? Do they find themselves in the happy impossibility of +kindling the divine wrath? Has the blood of the Son of God washed away +the sins of the whole world? Do those who are reclaimed, those to whom +he has made himself known, those who believe, offend not against heaven? +Has the Deity, who ought, without doubt, to be perfectly satisfied with +so memorable a sacrifice, remitted to them the punishment of sin? Is it +not necessary to do something more for them? And since the death of +his Son, do we find the Christians exempt from disease and from death? +Nothing of all this has happened. The measures taken from all eternity +by the wisdom and prescience of a God who should find against his plans +no obstacles have been overthrown. The death of God himself has been of +no utility to the world. All the divine projects have militated against +the free-will of man, but they have not destroyed the power of Satan. +Man continues to sin and to die; the Devil keeps possession of the field +of battle; and it is for a very small number of the elect that the Deity +consented to die. + +You do indeed smile, Madam, at my being obliged seriously to combat +such chimeras. If they have something of the marvellous in them, it is +quite adapted to the heads of children, not of men, and ought not to +be admitted by reasonable beings. All the notions we can form of those +things must be mysterious; yet there is no subject more demonstrable, +according to those whose interest it is to have it believed, though they +are as incapable as ourselves to comprehend the matter. For the priests +to say that they believe such absurdities, is to be guilty of manifest +falsehood; because a proposition to be believed must necessarily +be understood. To believe what they do not comprehend is to adhere +sottishly to the absurdities of others; to believe things which are not +comprehended by those who gossip about them is the height of folly; +to believe blindly the mysteries of the Christian religion is to admit +contradictions of which they who declare them are not convinced. In +fine, is it necessary to abandon one's reason among absurdities that +have been received without examination from ancient priests, who were +either the dupes of more knowing men, or themselves the impostors who +fabricated the tales in question? + +If you ask of me how men have not long ago been shocked by such absurd +and unintelligible reveries, I shall proceed, in my turn, to explain to +you this secret of the church, this mystery of our priests. It is +not necessary, in doing this, to pay any attention to those general +dispositions of man, especially when he is ignorant and incapable of +reasoning. All men are curious, inquisitive; their curiosity spurs +them on to inquiry,'and their imagination busies itself to clothe with +mystery every thing the fancy conjures up as important to happiness. The +vulgar mistake even what they have the means of knowing, or, which is +the same thing, what they are least practised in they are dazzled with; +they proclaim it, accordingly, marvellous, prodigious, extraordinary; +it is a phenomenon. They neither admire nor respect much what is always +visible to their eyes; but whatever strikes their imagination, whatever +gives scope to the mind, becomes itself the fruitful source of other +ideas far more extravagant. The priests have had the art to prevail on +the people to believe in their secret correspondence with the Deity; +they have been thence much respected, and in all countries their +professed intercourse with an unseen Divinity has given room for their +announcement of things the most marvellous and mysterious. + +Besides, the Divinity being a being whose impenetrable essence is veiled +from mortal sight, it has been commonly admitted by the ignorant, that +what could not be seen by mortal eye must necessarily be divine. Hence +_sacred, mysterious, and divine_, are synonymous terms; and these +imposing words have sufficed to place the human race on their knees to +adore what seeks not their inflated devotion. + +The three mysteries which I have examined are received unanimously by +all sects of Christians; but there are others on which the theologians +are not agreed. In fine, we see men, who, after they have admitted, +without repugnance, a certain number of absurdities, stop all of a +sudden in the way, and refuse to admit more. The Christian Protestants +are in this case. They reject, with disdain, the mysteries for which +the Church of Rome shows the greatest respect; and yet, in the matter of +mysteries, it is indeed difficult to designate the point where the mind +ought to stop. + +Seeing, then, that our doctors, better advised, undoubtedly, than those +of the Protestants, have adroitly multiplied mysteries, one is naturally +led to conclude, they despaired of governing the mind of man, if there +was any thing in their religion that was clear, intelligible, and +natural. More mysterious than the priests of Egypt itself, they have +found means to change every thing into mystery; the very movements of +the body, usages the most indifferent, ceremonies the most frivolous, +have become, in the powerful hands of the priests, sublime and divine +mysteries. In the Roman religion all is magic, all is prodigy, all is +supernatural. In the decisions of our theologians, the side which they +espouse is almost always that which is the most abhorrent to reason, the +most calculated to confound and overthrow common sense. In consequence, +our priests are by far the most rich, powerful, and considerable. The +continual want which we have of their aid to obtain from Heaven that +grace which it is their province to bring down for us, places us in +continual dependence on those marvellous men who have received their +commission to treat with the Deity, and become the ambassadors between +Heaven and us. + +Each of our sacraments envelops a great mystery. They are ceremonies +to which the Divinity, they say, attaches some secret virtue, by unseen +views, of which we can form no ideas. In _baptism_, without which no man +can be saved, the water sprinkled on the head of the child washes his +spiritual soul, and carries away the defilement which is a consequence +of the sin committed in the person of Adam, who sinned for all men. +By the mysterious virtue of this water, and of some words equally +unintelligible, the infant finds itself reconciled to God, as his first +father had made him guilty without his knowledge and consent. In all +this, Madam, you cannot, by possibility, comprehend the complication +of these mysteries, with which no Christian can dispense, though, +assuredly, there is not one believer who knows what the virtue of the +marvellous water consists in, which is necessary for his regeneration. +Nor can you conceive how the supreme and equitable Governor of the +universe could impute faults to those who have never been guilty of +transgressions. Nor can you comprehend how a wise Deity can attach his +favor to a futile ceremony, which, without changing the nature of +the being who has derived an existence it neither commenced nor was +consulted in, must, if administered in winter, be attended with serious +consequences to the health of the child. + +In _Confirmation_, a sacrament or ceremony, which, to have any value, +ought to be administered by a bishop, the laying of the hands on the +head of the young confirmant makes the Holy Spirit descend upon him, and +procures the grace of God to uphold him in the faith. You see, Madam, +that the efficacy of this sacrament is unfortunately lost in my person; +for, although in my youth I had been duly confirmed, I have not +been preserved against smiling at this faith, nor have I been kept +invulnerable in the credence of my priests and forefathers. In the +sacrament of _Penitence_, or confession, a ceremony which consists in +putting a priest in possession of all one's faults, public or private, +you will discover mysteries equally marvellous. In favor of this +submission, to which every good Catholic is necessarily obliged to +submit, a priest, _himself a sinner_, charged with full powers by the +Deity, pardons and remits, in His name, the sins against which God +is enraged. God reconciles himself with every man who humbles himself +before the priest, and in accordance with the orders of the latter, he +opens heaven to the wretch whom he had before determined to exclude. +If this sacrament doth not always procure grace, very distinguishing to +those who use it, it has, at all events, the advantage of rendering them +pliable to the clergy, who, by its means, find an easy sway in their +spiritual empire over the human mind, an empire that enables them, not +unfrequently, to disturb society, and more often the repose of families, +and the very conscience of the person confessing. + +There is among the Catholics another sacrament, which contains the most +strange mysteries. It is that of the _Eucharist_. Our teachers, under +pain of being damned, enjoin us to believe that the Son of God is +compelled by a priest to quit the abodes of glory, and to come and mask +himself under the appearance of bread! This bread becomes forthwith +the body of God--this God multiplies himself in all places, and at all +times, when and where the priests, scattered over the face of the earth, +find it necessary to command his presence in the shape of bread--yet we +see only one and the same God, who receives the homage and adoration of +all those good people who find it very ridiculous in the Egyptians to +adore lupines and onions. But the Catholics are not simply content with +worshipping a bit of bread, which they consider by the conjurations of a +priest as divine; they eat this bread, and then persuade themselves +that they are nourished by the body or substance of God himself. The +Protestants, it is true, do not admit a mystery so very odd, and regard +those who do as real idolaters. What then? This marvellous dogma is, +without doubt, of the greatest utility to the priests. In the eyes of +those who admit it, they become very important gentlemen, who have the +power of disposing of the Deity, whom they make to descend between their +hands; and thus a Catholic priest is, in fact, the creator of his God! + +There is, also, _Extreme Unction_, a sacrament which consists in +anointing with oil those sick persons who are about to depart into the +other world, and which not only soothes their bodily pains, but also +takes away the sins of their souls. If it produces these good effects, +it is an invisible and mysterious method of manifesting obvious results; +for we frequently behold sick persons have their fears of death allayed, +though the operation may but too often accelerate their dissolution. +But our priests are so full of charity, and they interest themselves so +greatly in the salvation of souls, that they like rather to risk their +own health beside the sick bed of persons afflicted with the most +contagious diseases, than lose the opportunity of administering their +salutary ointment. + +_Ordination_ is another very mysterious ceremony, by which the Deity +secretly bestows his invisible grace on those whom he has selected +to fill the office of the holy priesthood. According to the Catholic +religion, God gives to the priests the power of making God himself, +as we have shown above; a privilege which without doubt cannot be +sufficiently admired. With respect to the sensible effects of this +sacrament, and of the visible grace which it confers, they are enabled, +by the help of some words and certain ceremonies, to change a profane +man into one that is sacred; that is to say, who is not profane any +longer. By this spiritual metamorphosis, this man becomes capable of +enjoying considerable revenues without being obliged to do any thing +useful for society. On the contrary, heaven itself confers on him the +right of deceiving, of annoying, and of pillaging the profane citizens, +who labor for his ease and luxury. + +Finally, _Marriage_ is a sacrament that confers mysterious and invisible +graces, of which we in truth have no very precise ideas. Protestants +and Infidels, who look upon marriage as a civil contract, and not as a +sacrament, receive neither more nor less of its visible grace than the +good Catholics. The former see not that those who are married enjoy by +this sacrament any secret virtue, whence they may become more constant +and faithful to the engagements they have contracted. And I believe both +you and I, Madam, have known many people on whom it has only conferred +the grace of cordially detesting each other. + +I will not now enter upon the consideration of a multitude of other +magic ceremonies, admitted by some Christian sectaries and rejected +by others, but to which the devotees who embrace them, attach the most +lofty ideas, in the firm persuasion, that God will, on that account, +visit them with his invisible grace. All these ceremonies, doubtless, +contain great mysteries, and the method of handling or speaking of them +is exceedingly mysterious. It is thus that the water on which a priest +has pronounced a few words, contained in his conjuring book, acquires +the invisible virtue of chasing away wicked spirits, who are invisible +by their nature. It is thus that the oil, on which a bishop has muttered +some certain formula, becomes capable of communicating to men, and even +to some inanimate substances, such as wood, stone, metals, and walls, +those invisible virtues which they did not previously possess. In fine, +in all the ceremonies of the church, we discover mysteries, and the +vulgar, who comprehend nothing of them, are not the less disposed to +admire, to be fascinated with, and to respect with a blind devotion. But +soon would they cease to have this veneration for these fooleries, +if they comprehended the design and end the priests have in view by +enforcing their observance. + +The priests of all nations have begun by being charlatans, castle +builders, divines, and sorcerers. + +We find men of these characters in nations the most ignorant and savage, +where they live by the ignorance and credulity of others. They are +regarded by their ignorant countrymen as superior beings, endowed with +supernatural gifts, favorites of the very Gods, because the uninquiring +multitude see them perform things which they take to be mighty +marvellous, or which the ignorant have always considered marvellous. In +nations the most polished, the people are always the same; persons the +most sensible are not often of the same ideas, especially on the subject +of religion; and the priests, authorized by the ancient folly of the +multitude, continue their old tricks, and receive universal applause. + +You are not, then, to be surprised, Madam, if you still behold our +pontiffs and our priests exercise their magical rites, or rear +castles before the eyes of people prejudiced in favor of their ancient +illusions, and who attach to these mysteries a degree of consequence, +seeing they are not in a condition to comprehend the motives of the +fabricators. Every thing that is mysterious has charms for the ignorant; +the marvellous captivates all men; persons the most enlightened find it +difficult to defend themselves against these illusions. Hence you may +discover that the priests are always opinionatively attached to these +rites and ceremonies of their worship; and it has never been without +some violent revolution that they have been diminished or abrogated. The +annihilation of a trifling ceremony has often caused rivers of blood +to flow. The people have believed themselves lost and undone when one +bolder than the rest wished to innovate in matters of religion; they +have fancied that they were to be deprived of inestimable advantages and +invisible but saving grace, which they have supposed to be attached by +the Divinity himself to some movements of the body. Priests the most +adroit have overcharged religion with ceremonies, and practices, and +mysteries. They fancied that all these were so many cords to bind the +people to their interest, to allure them by enthusiasm, and render them +necessary to their idle and luxurious existence, which is not spent +without much money extracted from the hard earnings of the people, and +much of that respect which is but the homage of slaves to spiritual +tyrants. + +You cannot any longer, I persuade myself, Madam, be made the dupe of +these holy jugglers, who impose on the vulgar by their marvellous tales. +You must now be convinced that the things which I have touched upon as +mysteries are profound absurdities, of which their inventors can render +no reasonable account either to themselves or to others. You must now be +certified that the movements of the body and other religious ceremonies +must be matters perfectly indifferent to the wise Being whom they +describe to us as the great mover of all things. You conclude, then, +that all these marvellous rites, in which our priests announce so much +mystery, and in which the people are taught to consider the whole of +religion as consisting, are nothing more than puerilities, to which +people of understanding ought never to submit. That they are usages +calculated principally to alarm the minds of the weak, and keep in +bondage those who have not the courage to throw off the yoke of priests. +I am, &c. + + + + +LETTER VII. Of the pious Rites, Prayers, and Austerities of Christianity + +You now know, Madam, what you ought to attach to the mysteries and +ceremonies of that religion you propose to meditate on, and adore in +silence. I proceed how to examine some of those practices to which the +priests tell us the Deity attaches his complaisance and his favors. +In consequence of the false, sinister, contradictory, and incompatible +ideas, which all revealed religions give us of the Deity, the priests +have invented a crowd of unreasonable usages, but which are conformable +to these erroneous notions that they have framed of this Being. God +is always regarded as a man full of passion, sensible to presents, +to flatteries, and marks of submission; or rather as a fantastic and +punctilious sovereign, who is very seriously angry when we neglect +to show him that respect and obeisance which the vanity of earthly +potentates exacts from their vassals. + +It is after these notions so little agreeable to the Deity, that the +priests have conjured up a crowd of practices and strange inventions, +ridiculous, inconvenient, and often cruel; but by which they inform +us we shall merit the good favor of God, or disarm the wrath of the +Universal Lord. With some, all consists in prayers, offerings, and +sacrifices, with which they fancy God is well pleased. They forget that +a God who is good, who knows all things, has no need to be solicited; +that a God who is the author of all things has no need to be presented +with any part of his workmanship; that a God who knows his power has no +need of either flatteries or submissions, to remind him of his grandeur, +his power, or his rights; that a God who is Lord of all has no need of +offerings which belong to himself; that a God who has no need of any +thing cannot be won by presents, nor grudge to his creatures the goods +which they have received from his divine bounty. + +For the want of making these reflections, simple as they are, all the +religions in the world are filled with an infinite number of frivolous +practices, by which men have long strove to render themselves acceptable +to the Deity. The priests who are always declared to be the ministers, +the favorites, the interpreters of God's will, have discovered how they +might most easily profit by the errors of mankind, and the presents +which they offer to the Deity. They are thence interested to enter into +the false ideas of the people, and even to redouble the darkness of +their minds. They have invented means to please unknown powers who +dispose of their fate--to excite their devotion and their zeal for +those invisible beings of whom they were themselves the visible +representatives. These priests soon perceived that in laboring for the +Gods they labored for themselves, and that they could appropriate the +major part of the presents, sacrifices, and offerings, which were made +to beings who never showed themselves in order to claim what their +devotees intended for them. + +You thus perceive, Madam, how the priests have made common cause with +the Divinity. Their policy thence obliged them to favor and increase +the errors of the human kind. They talk of this ineffable Being as of +an interested monarch, jealous, full of vanity, who gives that it may +be restored to him again; who exacts continual signs of submission and +respect; who desires, without ceasing, that men may reiterate their +marks of respect for him; who wishes to be solicited; who bestows no +grace unless it be accorded to importunity for the purpose of making +it more valuable; and, above all, who allows himself to be appeased +and propitiated by gifts from which his ministers derive the greatest +advantage. + +It is evident that it is upon these ideas borrowed from monarchical +courts here below that are founded all the practices, ceremonies, and +rites that we see established in all the religions of the earth. Each +sect has endeavored to make its God a monarch the most redoubtable, the +greatest, the most despotic, and the most selfish. The people acquainted +simply with human opinions, and lull of debasement, have adopted without +examination the inventions which the Deity has shown them as the fittest +to obtain his favor and soften his wrath. The priests fail not to +adapt these practices, which they have invented, to their own system of +religion and personal interest; and the ignorant and vulgar have allowed +themselves to be blindly led by these guides. Habit has familiarized +them with things upon which they never reason, and they make a duty of +the routine which has been transmitted to them from age to age, and from +father to child. + +The infant, as soon as it can be made to understand any thing, is taught +mechanically to join its little hands in prayer. His tongue is forced +to lisp a formula which it does not comprehend, addressed to a God which +its understanding can never conceive. + +In the arms of its nurse it is carried into the temple or church, where +its eyes are habituated to contemplate spectacles, ceremonies, and +pretended mysteries, of which, even when it shall have arrived at mature +age, it will still understand nothing. If at this latter period any one +should ask the reason of his conduct, or desire to know why he made +this conduct a sacred and important duty, he could give no explanation, +except that he was instructed in his tender years to respectfully +observe certain usages, which he must regard as sacred, as they were +unintelligible to him. If an attempt was made to undeceive him in regard +to these habitual futilities, either he would not listen, or he would +be irritated against whoever denied the notions rooted in his brain. Any +man who wished to lead him to good sense, and who reasoned against the +habits he had contracted, would be regarded by him as ridiculous and +extravagant, or he would repulse him as an infidel and blasphemer, +because his instructions lead him thus to designate every man who fails +to pursue the same routine as himself, or who does not attach the same +ideas as the devotee to things which the latter has never examined. + +What horror does it not fill the Christian devotee with if you tell him +that his priest is unnecessary! What would be his surprise if you +were to prove to him, even on the principles of his religion, that the +prayers which in his infancy he had been taught to consider as the most +agreeable to his God, are unworthy and unnecessary to this Deity! For +if God knows all, what need is there to remind him of the wants of +his creatures whom he loves? If God is a father full of tenderness and +goodness, is it necessary to ask him to "give us day by day our daily +bread"? If this God, so good, foresaw the wants of his children, and +knew much better than they what they could not know of themselves, +whence is it he bids them importune him to grant them their requests? If +this God is immutable and wise, how can his creatures change the fixed +resolution of the Deity? If this God is just and good, how can he injure +us, or place us in a situation to require the use of that prayer which +entreats the Deity _not to lead us into temptation?_ + +You see by this, Madam, that there is but a very small portion of what +the Christians pretend they understand and consider absolutely necessary +that accords at all with what they tell us has been dictated by God +himself. You see that the Lord's prayer itself contains many absurdities +and ideas totally contrary to those which every Christian ought to have +of his God. If you ask a Christian why he repeats without ceasing this +vain formula, on which he never reflects, he can assign little other +reason than that he was taught in his infancy to clasp his hands, repeat +words the meaning of which his priest, not himself, is alone bound to +understand. He may probably add that he has ever been taught to consider +this formula requisite, as it was the most sacred and the most proper to +merit the favor of Heaven. + +We should, without doubt, form the same judgment of that multitude of +prayers which our teachers recommend to us daily. And if we believe +them, man, to please God, ought to pass a large portion of his existence +in supplicating Heaven to pour down its blessings on him. But if God is +good, if he cherishes his creatures, if he knows their wants, it seems +superfluous to pray to him. If God changes not, he has never promised to +alter his secret decrees, or, if he has, he is variable in his fancies, +like man; to what purpose are all our petitions to him? If God is +offended with us, will he not reject prayers which insult his goodness, +his justice, and infinite wisdom? + +What motives, then, have our priests to inculcate constantly the +necessity of prayer? It is that they may thereby hold the minds of +mankind in opinions more advantageous to themselves. They represent God +to us under the traits of a monarch difficult of access, who cannot be +easily pacified, but of whom they are the ministers, the favorites, and +servants. They become intercessors between this invisible Sovereign +and his subjects of this nether world. They sell to the ignorant their +intercession with the All-powerful; they pray for the people, and by +society they are recompensed with real advantages, with riches, honors, +and ease. It is on the necessity of prayer that our priests, our monks, +and all religious men establish their lazy existence; that they profess +to win a place in heaven for their followers and paymasters, who, +without this intercession, could neither obtain the favor of God, nor +avert his chastisements and the calamities the world is so often visited +with. The prayers of the priests are regarded as a universal remedy +for all evils. All the misfortunes of nations are laid before these +spiritual guides, who generally find public calamities a source of +profit to themselves, as it is then they are amply paid for their +supposed mediation between the Deity and his suffering creatures. They +never teach the people that these things spring from the course of +nature and of laws they cannot control. O, no. They make the world +believe they are the judgments of an angry God. The evils for which they +can find no remedy are pronounced marks of the divine wrath; they are +supernatural, and the priests must be applied to. God, whom they call +so good, appears sometimes obstinately deaf to their entreaties. Their +common Parent, so tender, appears to derange the order of nature to +manifest his anger. The God who is so just, sometimes punishes men who +cannot divine the cause of his vengeance. Then, in their distress, +they flee to the priests, who never fail to find motives for the divine +wrath. They tell them that God has been offended; that he has been +neglected; that he exacts prayers, offerings, and sacrifices; that he +requires, in order to be appeased, that his ministers should receive +more consideration, should be heard more attentively, and should be more +enriched. Without this, they announce to the vulgar that their harvests +will fail, that their fields will be inundated, that pestilence, famine, +war, and contagion will visit the earth; and when these misfortunes have +arrived, they declare they may be removed by means of prayers. + +If fear and terror permitted men to reason, they would discover that +all the evils, as well as the good things of this life, are necessary +consequences of the order of nature. They would perceive that a wise +God, immutable in his conduct, cannot allow any thing to transpire but +according to those laws of which he is regarded as the author. They +would discover that the calamities, sterility, maladies, contagions, +and even death itself are effects as necessary as happiness, abundance, +health, and life itself. They would find that wars, wants, and famine +are often the effects of human imprudence; that they would submit to +accidents which they could not prevent, and guard against those they +could foresee; they would remedy by simple and natural means those +against which they possessed resources; and they would undeceive +themselves in regard to those supernatural means and those useless +prayers of which the experience of so many ages ought to have disabused +men, if they were capable of correcting their religious prejudices. + +This would not, indeed, redound to the advantage of the priests, since +they would become useless if men perceived the inefficacy of their +prayers, the futility of their practices, and the absence of all +rational foundation for those exercises of piety which place the human +race upon their knees. They compel their votaries always to run down +those who discredit their pretensions. They terrify the weak minded by +frightful ideas which they hold out to them of the Deity. They forbid +them to reason; they make them deaf to reason, by conforming them to +ordinances the most out of the way, the most unreasonable, and the most +contradictory to the very principles on which they pretend to establish +them. They change practices, arbitrary in themselves, or, at most, +indifferent and useless, into important duties, which they proclaim the +most essential of all duties, and the most sacred and moral. They know +that man ceases to reason in proportion as he suffers or is wretched. +Hence, if he experiences real misfortunes, the priests make sure of him; +if he is not unfortunate they menace him; they create imaginary fears +and troubles. + +In fine, Madam, when you wish to examine with your own eyes, and not by +the help of the pretensions set up and imposed on you by the ministers +of religion, you will be compelled to acknowledge the things we have +been considering as useful to the priests alone; they are useless to the +Deity, and to society they are often very obviously pernicious. Of what +utility can it be in any family to behold an excess of devotion in the +mother of that family? One would suppose it is not necessary for a lady +to pass all her time in prayers and in meditations, to the neglect +of other duties. Much less is it the part of a Catholic mother to be +closeted in mystic conversation with her priest. Will her husband, her +children, and her friends applaud her who loses most of her time in +prayers, and meditations, and practices, which can tend only to render +her sour, unhappy, and discontented? Would it not be much better that a +father or a mother of a family should be occupied with what belonged to +their domestic affairs than to spend their time in masses, in hearing +sermons, in meditating on mysterious and unintelligible dogmas, or +boasting about exercises of piety that tend to nothing? + +Madam, do you not find in the country you inhabit a great many devotees +who are sunk in debt, whose fortune is squandered away on priests, and +who are incapable of retrieving it? Content to put their conscience to +rights on religious matters, they neither trouble themselves about the +education of their children, nor the arrangement of their fortune, nor +the discharge of their debts. Such men as would be thrown into despair +did they omit one mass, will consent to leave their creditors without +their money, ruined by their negligence as much as by their principles. +In truth, Madam, on what side soever you survey this religion, you will +find it good for nothing. + +What shall we say of those fêtes which are so multiplied amongst us? Are +they not evidently pernicious to society? Are not all days the same to +the Eternal? Are there _gala_ days in heaven? Can God be honored by the +business of an artisan or a merchant, who, in place of earning bread on +which his family may subsist, squanders away his time in the church, and +afterwards goes to spend his money in the public house? It is necessary, +the priests will tell you, for man to have repose. But will he not seek +repose when he is fatigued by the labor of his hands? Is it not more +necessary that every man should labor in his vocation than go to a +temple to chant over a service which benefits only the priests, or hear +a sermon of which he can understand nothing? And do not such as find +great scruple in doing a necessary labor on Sunday frequently sit down +and get drunk on that day, consuming in a few hours the receipts of +their week's labor? But it is for the interest of the clergy that all +other shops should be shut when theirs are open. We may thence easily +discover why fêtes are necessary. + +Is it not contrary to all the notions which we can form of the goodness +and wisdom of the Divinity, that religion should form into duties both +abstinence and privations, or that penitences and austerities should be +the sole proofs of virtue? What should be said of a father who should +place his children at a table loaded with the fruits of the earth, but +who, nevertheless, should debar them from touching certain of them, +though both nature and reason dictated their use and nutriment? Can we, +then, suppose that a Deity wise and good interdicts to his creatures +the enjoyment of innocent pleasures, which may contribute to render life +agreeable, or that a God who has created all things, every object the +most desirable to the nourishment and health of man, should nevertheless +forbid him their use? The Christian religion appears to doom +its votaries to the punishment of Tantalus. The most part of the +superstitions in the world have made of God a capricious and jealous +sovereign, who amuses himself by tempting the passions and exciting the +desires of his slaves, without permitting them the gratification of +the one or the enjoyment of the other. We see among all sects the +portraiture of a chagrined Deity, the enemy of innocent amusements, and +offended at the well being of his creatures. We see in all countries +many men so foolish as to imagine they will merit heaven by fighting +against their nature, refusing the goods of fortune, and tormenting +themselves under an idea that they will thereby render themselves +agreeable to God. Especially do they believe that they will by these +means disarm the fury of God, and prevent the inflictions of his +chastisements, if they immolate themselves to a being who always +requires victims. + +We find these atrocious, fanatical, and senseless ideas in the Christian +religion, which supposes its God as cruel to exact sufferings from men +as death from his only Son. If a God exempt from all sin is himself also +the sufferer for the sins of all, which is the doctrine of those who +maintain universal redemption, it is not surprising to see men that are +sinners making it a duty to assemble in large meetings, and invent +the means of rendering themselves miserable. These gloomy notions have +banished men to the desert They have fanatically renounced society and +the pleasures of life, to be buried alive, believing they would merit +heaven if they afflicted themselves with stripes and passed their +existence in mummical ceremonies, as injurious to their health as +useless to then-country. And these are the false ideas by which the +Divinity is transformed into a tyrant as barbarous as insensible, who, +agreeably to _priestcraft_, has prescribed how both men and women might +live in ennui, penitence, sorrow, and tears; for the perfection of +monastic institutions consists in the ingenious art of self-torture. +But sacerdotal pride finds its account in these austerities. Rigid monks +glory in barbarous rules, the observance of which attracts the respect +of the credulous, who imagine that men who torment themselves are indeed +the favorites of heaven. But these monks, who follow these austere +rules, are fanatics, who sacrifice themselves to the pride of the +clergy who live in luxury and in wealth, although their duped, imbecile +brethren have been known to make it a point of honor to die of famine. + +How often, Madam, has your attention not been aroused when you recalled +to mind the fate of the poor religious men of the desert, whom an +unnecessary vow has condemned, as it were voluntarily, to a life as +rigorous as if spent in a prison! Seduced by the enthusiasm of youth, or +forced by the orders of inhuman parents, they have been obliged to carry +to the tomb the chains of their captivity. They have been obliged to +submit without appeal to a stern superior, who finds no consolation in +the discharge of his slavish task but in making his empire more hard +to those beneath him. You have seen unfortunate young ladies obliged +to renounce their rank in society, the innocent pleasures of youth, the +joys of their sex, to groan forever under a rigorous despotism, to which +indiscreet vows had bound them. All monasteries present to us an odious +group of fanatics, who have separated themselves from society to pass +the remainder of their lives in unhappiness. The society of these +devotees is calculated solely to render their lives mutually more +unsupportable. But it seems strange that men should expect to merit +heaven by suffering the torments of hell on earth; yet so it is, +and reason has too often proved insufficient to convince them of the +contrary. + +If this religion does not call all Christians to these sublime +perfections, it nevertheless enjoins on all its votaries suffering and +mortifying of the body. The church prescribes privations to all her +children, and abstinences and fasts; these things they practise among +us as duties; and the devotees imagine they render themselves very +agreeable to the Divinity when they have scrupulously fulfilled those +minute and puerile practices, by which they tell us that the priests +have proof whether their patience and obedience be such as are dictated +by and acceptable to Heaven. What a ridiculous idea is it, for example, +to make of the Deity a trio of persons; to teach the faithful that this +Deity takes notice of what kinds of food his people eat; that he is +displeased if they eat beef or mutton, but that he is delighted if they +eat beans and fish! In good sooth, Madam, our priests, who sometimes +give us very lofty ideas of God, please themselves but too often with +making him strangely contemptible! + +The life of a good Christian or of a devotee is crowded with a host of +useless practices, which would be at least pardonable if they procured +any good for society. But it is not for that purpose that our priests +make so much ado about them; they only wish to have submissive slaves, +sufficiently blind to respect their caprices as the orders of a wise +God; sufficiently stupid to regard all their practices as divine duties, +and they who scrupulously observe them as the real favorites of the +Omnipotent. What good can there result to the world from the abstinence +of meats, so much enjoined on some Christians, especially when other +Christians judge this injunction a very ridiculous law, and contrary +to reason and the order of things established in nature? It is not +difficult to perceive amongst us that this injunction, openly violated +by the rich, is an oppression on the poor, who are compelled to pay +dearly for an indifferent, often an unwholesome diet, that injures +rather than repairs the natural strength of their constitution. Besides, +do not the priests sell this permission to the rich, to transgress an +injunction the poor must not violate with impunity? In fine, they seem +to have multiplied our practices, our duties, and our tortures, to have +the advantage of multiplying our faults, and making a good bargain out +of our pretended crimes. + +The more we examine religion the more reason shall we have to be +convinced that it is beneficial to the _priests alone_. Every part of +this religion conspires to render us submissive to the fantasies of our +spiritual guides, to labor for their grandeur, to contribute to +their riches. They appoint us to perform disadvantageous duties; they +prescribe impossible perfections, purposely that we may transgress; they +have thereby engendered in pious minds scruples and difficulties which +they condescendingly appease for money. A devotee is obliged to observe, +without ceasing, the useless and frivolous rules of his priest, and even +then he is subject to continual reproaches; he is perpetually in want +of his priest to expiate his pretended faults with which he charges +himself, and the omission of duties that he regards as the most +important acts of his life, but which are rarely such as interest +society or benefit it by their performance. By a train of religious +prejudices with which the priests infect the mind of their weak +devotees, these believe themselves infinitely more culpable when they +have omitted some useless practice, than if they had committed some +great injustice or atrocious sin against humanity. It is commonly +sufficient for the devotees to be on good terms with God, whether they +be consistent in their actions with man, or in the practice of those +duties they owe to their fellow beings. + +Besides, Madam, what real advantage does society derive from repeated +prayers, abstinences, privations, seclusions, meditations, and +austerities, to which religion attaches so much value? Do all the +mysterious practices of the priests produce any real good? Are they +capable of calming the passions, of correcting vices, and of giving +virtue to those who most scrupulously observe them? Do we not daily see +persons who believe themselves damned if they forget a mass, if they eat +a fowl on Friday, if they neglect a confession, though they are guilty +at the same time of great dereliction to society? Do they not hold the +conduct of those very unjust, and very cruel, who happen to have the +misfortune of not thinking and doing as they think and act? These +practices, out of which a great number of men have created essential +duties, but too commonly absorb all moral duties; for if the devotees +are over-religious, it is rare to find them virtuous. Content with doing +what religion requires, they trouble themselves very little about other +matters. They believe themselves the favored of God, and that it is a +proof of this if they are detested by men, whose good opinion they +are seldom anxious to deserve. The whole life of a devotee is spent +in fulfilling, with scrupulous exactitude, duties indifferent to God, +unnecessary to himself, and useless to others. He fancies he is virtuous +when he has performed the rites which his religion prescribes; when he +has meditated on mysteries of which he understands nothing; when he has +struggled with sadness to do things in which a man of sense can perceive +no advantage; in fine, when he has endeavored to practise, as much as in +him lies, the Evangelical or Christian virtues, in which he thinks all +morality essentially consists. + +I shall proceed in my next letter to examine these virtues, and to prove +to you that they are contrary to the ideas we ought to form of God, +useless to ourselves, and often dangerous to others. In the mean time, I +am, &c. + + + + +LETTER VIII. Of Evangelical Virtues and Christian Perfection + +If we believe the priests, we shall be persuaded, that the Christian +religion, by the beauty of its morals, excels philosophy and all the +other religious systems in the world. According to them, the unassisted +reason of the human mind could never have conceived sounder doctrines of +morality, more heroical virtues, or precepts more beneficial to society. +But this is not all; the virtues known or practised among the heathens +are considered as _false virtues_; far from deserving our esteem, and +the favor of the Almighty, they are entitled to nothing but contempt; +and, indeed, are _flagrant sins_ in the sight of God. In short, the +priests labor to convince us, that the Christian ethics are purely +divine, and the lessons inculcated so sublime, that they could proceed +from nothing less than the Deity. + +If, indeed, we call that divine which men can neither conceive nor +perform; if by divine virtues we are to understand virtues to which +the mind of man cannot possibly attach the least idea of utility; if by +divine perfections are meant those qualities which are not only +foreign to the nature of man, but which are irreconcilably repugnant to +it,--then, indeed, we shall be compelled to acknowledge that the morals +of Christianity are divine; at least we shall be assured that they have +nothing in common with that system of morality which arises out of the +nature and relations of men, but on the contrary, that they, in many +instances, confound the best conceptions we are able to form of virtue. + +Guided by the light of reason, we comprehend under the name of virtue +those habitual dispositions of the heart which tend to the happiness and +the real advantage of those with whom we associate, and by the exercise +of which our fellow-creatures are induced to feel a reciprocal interest +in our welfare. Under the Christian system the name of virtues is +bestowed upon dispositions which it is impossible to possess without +supernatural grace; and which, when possessed, are useless, if not +injurious, both to ourselves and others. The morality of Christians is, +in good truth, the morality of another world. Like the philosopher of +antiquity, they keep their eyes fixed upon the stars till they fall into +a well, unperceived, at their feet. The only object which their scheme +of morals proposes to itself is, to disgust their minds with the things +of this world, in order that they may place their entire affections upon +things above, of which they have no knowledge whatever; their happiness +here below forms no part of their consideration; this life, in the +view of a Christian, is nothing but a pilgrimage, leading to another +existence, infinitely more interesting to his hopes, because infinitely +beyond the reach of his understanding. Besides, before we can deserve +to be happy in the world which we do not know, we are informed that we +must be miserable in the world which we do know; and, above all things, +in order to secure to ourselves happiness hereafter, it is especially +necessary that we altogether resign the use of our own reason; that +is to say, we must seal up our eyes in utter darkness, and surrender +ourselves to the guidance of our priests. These are the principles upon +which the fabric of Christian morals is evidently constructed. + +Let us now proceed, Madam, to a more detailed examination of the +virtues upon which the Christian religion is built. These virtues are +Evangelical, &c. If destitute of them, we are assured that it is in vain +for us to seek the favor of the Deity. Of these virtues the first is +Faith. According to the doctrine of the church, faith is the gift of +God, a supernatural virtue, by means of which we are inspired with a +firm belief in God, and in all that he has vouchsafed to reveal to man, +although our reason is utterly unable to comprehend it. Faith is, says +the church, founded upon the word of God, who can neither deceive nor +be deceived. Thus faith supposes, that God has spoken to man--but what +evidence have we that God has spoken to man? The Holy Scriptures. Who +is it that assures us the Holy Scriptures contain the word of God? It is +the church. But who is it that assures us the church cannot and will not +deceive us? The Holy Scriptures. Thus the Scriptures bear witness to the +infallibility of the church--and the church, in return, testifies the +truth of the Scriptures. From this statement of the case, you must +perceive, that faith is nothing more than an implicit belief in the +priests, whose assurances we adopt as the foundation of opinions in +themselves incomprehensible. It is true, that as a confirmation of +the truth of Scripture, we are referred to miracles--but it is these +identical Scriptures which report to us and testify of those very +miracles. Of the absolute impossibility of any miracles, I flatter +myself that I have already convinced you. + +Besides, I cannot but think, Madam, that you must be, by this time, +thoroughly satisfied how absurd it is to say that the understanding is +convinced of any thing which it does not comprehend; the insight I have +given you into the books which the Christians call sacred, must have +left upon your mind a firm persuasion, that they never could have +proceeded from a wise, a good, an omniscient, a just, and all-powerful +God. If, then, we cannot yield them a real belief, what we call faith +can be nothing more than a blind and irrational adherence to a system +devised by priests, whose crafty selfishness has made them careful from +the earliest infancy to fill our tender minds with prepossessions in +favor of doctrines which they judged favorable to their own interests. +Interested, however, as they are in the opinions which they endeavor to +force upon us as truth, is it possible for these priests to believe them +themselves? Unquestionably not--the thing is out of nature. They are men +like ourselves, furnished with the same faculties, and neither they nor +we can be convinced of any thing which lies equally beyond the scope of +us all. If they possessed an additional sense, we should perhaps allow +that they might comprehend what is unintelligible to us; but as we +clearly see that they have no intellectual privileges above the rest of +the species, we are compelled to conclude, that their faith, like the +faith of other Christians, is a blind acquiescence in opinions derived, +without examination, from their predecessors; and that they must be +hypocrites when they pretend to _believe_ in doctrines of the truth of +which they cannot be _convinced_, since these doctrines have been shown +to be destitute of that degree of evidence which is necessary to +impress the mind with a feeling of their probability, much less of their +certainty. + +It will be said that faith, or the faculty of believing things +incredible, is the gift of God, and can only be known to those upon whom +God has bestowed the favor. My answer is, that, if that be the case, we +have no alternative but to wait till the grace of God shall be shed +upon us--and that in the mean time we may be allowed to doubt whether +credulity, stupidity, and the perversion of reason can proceed, as +favors, from a rational Deity who has endowed us with the power of +thinking. If God be infinitely wise, how can folly and imbecility be +pleasing to him? If there were such a thing as faith, proceeding from +grace, it would be the privilege of seeing things otherwise than as God +has made them; and if that were so, it follows, that the whole creation +would be a mere cheat. No man can believe the Bible to be the production +of God without doing violence to every consistent notion that he is able +to form of Deity! No man can believe that one God is three Gods, and +that those three Gods are one God, without renouncing all pretension +to common sense, and persuading himself that there is no such thing as +certainty in the world. + +Thus, Madam, we are bound to suspect that what the church calls a gift +from above, a supernatural grace, is, in fact, a perfect blindness, +an irrational credulity, a brutish submission, a vague uncertainty, +a stupid ignorance, by which we are led to acquiesce, without +investigation, in every dogma that our priests think fit to impose upon +us--by which we are led to adopt, without knowing why, the pretended +opinions of men who can have no better means of arriving at the truth +than we have. In short, we are authorized in suspecting that no motive +but that of blinding us, in order more effectually to deceive us, can +actuate those men who are eternally preaching to us about a virtue +which, if it could exist, would throw into utter confusion the simplest +and clearest perceptions of the human mind. + +This supposition is amply confirmed by the conduct of our +ecclesiastics--forgetting what they have told us, that grace is the +gratuitous present of God, bestowed or withheld at his sovereign +pleasure, they nevertheless indulge their wrath against all those who +have not received the gift of faith; they keep up one incessant anathema +against all unbelievers, and nothing less than absolute extermination +of heresy can appease their anger wherever they have the strength to +accomplish it. So that heretics and unbelievers are made accountable for +the grace of God, although they never received it; they are punished in +this world for those advantages which God has not been pleased to extend +to them in their journey to the next. In the estimation of priests and +devotees, the want of faith is the most unpardonable of all offences--it +is precisely that offence which, in the cruelty of their absurd +injustice, they visit with the last rigors of punishment, for you cannot +be ignorant, Madam, that in all countries where the clergy possess +sufficient influence, the flames of priestly charity are lighted up +to consume all those who are deficient in the prescribed allowance of +faith. + +When we inquire the motive for their unjust and senseless proceedings, +we are told that faith is the most necessary of all things, that faith +is of the most essential service to morals, that without faith a man is +a dangerous and wicked wretch, a pest to--society. And, after all, is it +our own choice to have faith? Can we believe just what we please? Does +it depend upon ourselves not to think a proposition absurd which our +understanding shows us to be absurd? How could we avoid receiving, +in our infancy, whatever impressions and opinions our teachers and +relations chose to implant in us? And where is the man who can boast +that he has faith--that he is fully convinced of mysteries which he +cannot conceive, and wonders which he cannot comprehend? + +Under these circumstances how can faith be serviceable to morals? If no +one can have faith but upon the assurance of another, and consequently +cannot entertain a real conviction, what becomes of the social virtues? +Admitting that faith were possible, what connection can exist between +such occult speculations and the manifest duties of mankind, duties +which are palpable to every one who, in the least, consults his reason, +his interest, or the welfare of the society to which he belongs? +Before I can be satisfied of the advantages of justice, temperance, and +benevolence, must I first believe in the Trinity, the Incarnation, the +Eucharist, and all the fables of the Old Testament? If I believe in +all the atrocious murders attributed by the Bible to that God whom I am +bound to consider as the fountain of justice, wisdom, and goodness, is +it not likely that I shall feel encouraged to the commission of crimes +when I find them sanctioned by such an example? Although unable to +discover the value of so many mysteries which I cannot understand, or of +so many fanciful and cumbersome ceremonies prescribed by the church, +am I, on that account, to be denounced as a more dangerous citizen +than those who persecute, torment, and destroy every one of their +fellow-creatures who does not think and act at their dictation? The +evident result of all these considerations must be, that he who has +a lively faith and a blind zeal for opinions contradictory to common +sense, is more irrational, and consequently more wicked than the man +whose mind is untainted by such detestable doctrines; for when once +the priests have gained their fatal ascendency over his mind, and have +persuaded him that, by committing all sorts of enormities, he is doing +the work of the Lord, there can be no doubt that he will make greater +havoc in the happiness of the world, than the man whose reason tells him +that such excesses cannot be acceptable in the sight of God. + +The advocates of the church will here interrupt me, by alleging that +if divested of those sentiments which religion inspires, men would no +longer live under the influence of motives strong enough to induce an +abstinence from vice, or to urge them on in the career of virtue when +obstructed by painful sacrifices. In a word, it will be affirmed +that unless men are convinced of the existence of an avenging and +remunerating God, they are released from every motive to fulfil their +duties to each other in the present life. + +You are, doubtless, Madam, quite sensible of the futility of such +pretences, put forth by priests who, in order to render themselves more +necessary, are indefatigable in endeavoring to persuade us that +their system is indispensable to the maintenance of social order. To +annihilate their sophistries it is sufficient to reflect upon the nature +of man, his true interests, and the end for which society is formed +Man is a feeble being, whose necessities render him constantly dependent +upon the support of others, whether it be for the preservation or the +pleasure of his existence; he has no means of interesting others in his +welfare except by his manner of conducting himself towards them; that +conduct which renders him an object of affection to others is called +virtue--whatever is pernicious to society is called crime--and where the +consequences are injurious only to the individual himself, it is called +vice. Thus every man must immediately perceive that he consults his own +happiness by advancing that of others that vices, however cautiously +disguised from public observation, are, nevertheless, fraught with +ruin to him who practises them--and that crimes are sure to render the +perpetrator odious or contemptible in the eyes of his associates, who +are necessary to his own happiness. In short, education, public opinion, +and the laws point out to us our mutual duties much more clearly than +the chimeras of an incomprehensible religion. + +Every man on consulting with himself will feel indubitably that he +desires his own conservation; experience will teach him both what he +ought to do and what to avoid to arrive at this end; in consequence he +will shrink from those excesses which endanger his being; he will debar +himself from those gratifications which in their course would render his +existence miserable; and he would make sacrifices, if it was necessary, +in the view of procuring himself advantages more real than those of +which he momentarily deprived himself. Thus he would know what he owes +to himself and what he owes to others. + +Here, Madam, you have a short but perfect summary of all morals, +derived, as they must be, from the nature of man, the uniform experience +and the universal reason of mankind. These precepts are compulsory upon +our minds, for they show us that the consequences of our conduct flow +from our actions with as natural and inevitable a certainty as the +return of a stone to the earth after the impetus is exhausted which +detained it in the air. It is natural and inevitable that the man who +employs himself in doing good must be preferred to the man who does +mischief. Every thinking being must be penetrated with the truth of this +incontrovertible maxim, and all the ponderous volumes of theology that +ever were composed can add nothing to the force of his conviction; every +thinking being will, therefore, avoid a conduct calculated to injure +either himself or others; he will feel himself under the necessity of +doing good to others, as the only method of obtaining solid happiness +for himself, and of conciliating to himself those sentiments on the part +of others, without which he could derive no charms from society. + +You perceive, then, Madam, that _faith_ cannot in any manner contribute +to the correction of social conduct, and you will feel that the popular +super-natural notions cannot add any thing to the obligations that +our nature imposes upon us. In fact, the more mysterious and +incomprehensible are the dogmas of the church, the more likely are +they to draw us aside from the plain dictates of Nature and the +straight-forward directions of Reason, whose voice is incapable of +misleading us. A candid survey of the causes which produce an infinity +of evils that afflict society will quickly point out the speculative +tenets of theology as their most fruitful source. The intoxication of +enthusiasm and the frenzy of fanaticism concur in overpowering reason, +and by rendering men blind and unreflecting, convert them into enemies +both of themselves and the rest of the world. It is impossible for the +worshippers of a tyrannical, partial, and cruel God to practise +the duties of justice and philanthropy. As soon as the priests have +succeeded in stifling within us the commands of Reason, they have +already converted us into slaves, in whom they can kindle whatever +passions it may please them to inspire us with. + +Their interest, indeed, requires that we should be slaves. They exact +from us the surrender of our reason, because our reason contradicts +their impostures, and would ruin their plans of aggrandizement. Faith is +the instrument by which they enslave us and make us subservient to their +own ambition. Hence arises their zeal for the propagation of the faith; +hence arises their implacable hostility to science, and to all those who +refuse submission to their yoke; hence arises their incessant endeavor +to establish the dominion of Faith, (that is to say, their own +dominion,) even by fire and sword, the only arguments they condescend to +employ. + +It must be confessed that society derives but little advantage from +this supernatural faith which the church has exalted into the first of +virtues. As it regards God, it is perfectly useless to him, since if he +wishes mankind to be convinced, it is sufficient that he wills them to +be so. It is utterly unworthy of the supreme wisdom of God, who cannot +exhibit himself to mortals in a manner contradictory to the reason with +which he has endowed them. It is unworthy of the divine justice, which +cannot require from mankind to be convinced of that which they cannot +understand. It denies the very existence of God himself, by inculcating +a belief totally subversive of the only rational idea we are able to +form of the Divinity. + +As it regards morality, faith is also useless. Faith cannot render +it either more sacred or more necessary than it already is by its own +inherent essence, and by the nature of man. Faith is not only useless, +but injurious to society, since, under the plea of its pretended +necessity, it frequently fills the world with deplorable troubles and +horrid crimes. In short, faith is self-contradictory, since by it we +are required to believe in things inconsistent with each other, and even +incompatible with the principles laid down in the books which we +have already investigated, and which contain what we are commanded to +believe. + +To whom, then, is faith fonnd to be advantageous? To a few men, only, +who, availing themselves of its influence to degrade the human mind, +contrive to render the labor of the whole world tributary to their own +luxury, splendor, and power. Are the nations of the earth any happier +for their faith, or their blind reliance on priests? Certainly not. We +do not there find more morality, more virtue, more industry, or more +happiness; but, on the contrary, wherever the priests are powerful, +there the people are sure to be found abject in their minds and squalid +in their condition. But _Hope_--Hope, the second in order of the +Christian perfections, is ever at hand to console us for the evils +inflicted by Faith. We are commanded to be firmly convinced that those +who have faith, that is to say, those who believe in priests, shall be +amply rewarded in the other world for their meritorious submission in +this. Thus hope is founded on faith, in the same manner as faith is +established upon hope; faith enjoins us to entertain a devout hope that +our faith will be rewarded. And what is it we are told to hope for? For +unspeakable benefits; that is, benefits for which language contains no +expression. So that, after all, we know not what it is we are to hope +for. And how can we feel a hope or even a wish for any object that is +undefinable? How can priests incessantly speak to us of things of which +they, at the same time, acknowledge it is impossible for us to form any +ideas? + +It thus appears that hope and faith have one common foundation; the +same blow which overturns the one necessarily levels the other with +the ground. But let us pause a moment, and endeavor to discover the +advantages of Christian hope amongst men. It encourages to the practice +of virtue; it supports the unfortunate under the stroke of affliction; +and consoles the believer in the hour of adversity. But what +encouragement, what support, what consolation can be imparted to the +mind from these undefined and undefinable shadows? No one, indeed, will +deny that hope is sufficiently useful to the priests, who never fail to +call in its assistance for the vindication of Providence, whenever any +of the elect have occasion to complain of the unmerited hardship or +the transient injustice of his dispensations. Besides, these priests, +notwithstanding their beautiful systems, find themselves unable to +fulfil the high-sounding promises they so liberally make to all the +faithful, and are frequently at a loss to explain the evils which they +bring upon their flocks by means of the quarrels they engage in, and the +false notions of religion they entertain; on these occasions the priests +have a standing appeal to hope, telling their dupes that man was not +created for this world, that heaven is his home, and that his sufferings +here will be counterbalanced by indescribable bliss hereafter. Thus, +like quacks, whose nostrums have ruined the health of their patients, +they have still left to themselves the advantage of selling hopes to +those whom they know themselves unable to cure. Our priests resemble +some of our physicians, who begin by frightening us into our complaints, +in order that they may make us customers for the hopes which +they afterwards sell to us for their weight in gold. This traffic +constitutes, in reality, all that is called religion. The third of the +Christian virtues is _Charity_; that is, to love God above all things, +and our neighbors as ourselves. But before we are required to love God +above all things, it seems reasonable that religion should condescend +to represent him as worthy of our love. In good faith, Madam, is it +possible to feel that the God of the Christians is entitled to our +love? Is it possible to feel any other sentiments than those of +aversion towards a partial, capricious, cruel, revengeful, jealous, +and sanguinary tyrant? How can we sincerely love the most terrible of +beings,--the living God, into whose hands it is dreadful to think +of falling,--the God who can consign to eternal damnation those very +creatures who, without his own consent, would never have existed? Are +our theologians aware of what they say, when they tell us that the fear +of God is the fear of a child for its parent, which is mingled with +love? Are we not bound to hate, can we by any means avoid detesting, a +barbarous father, whose injustice is so boundless as to punish the +whole human race, though innocent, in order to revenge himself upon two +individuals for the sin of the apple, which sin he himself might have +prevented if he had thought proper? In short, Madam, it is a physical +impossibility to love above all things a God whose whole conduct, as +described in the Bible, fills us with a freezing horror. If, therefore, +the love of God, as the Jansenists assert, is indispensable to +salvation, we cannot wonder to find that the elect are so few. Indeed, +there are not many persons who can restrain themselves from hating this +God; and the doctrine of the Jesuits is, that to abstain from hating +him is sufficient for salvation. The power of loving a God whom religion +paints as the most detestable of beings would, doubtless, be a proof +of the most supernatural grace, that is, a grace the most contrary to +nature; to love that which we do not know, is, assuredly, sufficiently +difficult; to love that which we fear, is still more difficult; but +to love that which is exhibited to us in the most repulsive colors, is +manifestly impossible. + +We must, after all this, be thoroughly convinced that, except by means +of an invisible grace never communicated to the profane, no Christian +in his sober senses can love his God; even those devotees who pretend +to that happiness are apt to deceive themselves; their conduct resembles +that of hypocritical flatterers, who, in order to ingratiate themselves +with an odious tyrant, or to escape his resentment, make every +profession of attachment, whilst, at the bottom of their hearts, +they execrate him; or, on the other hand, they must be condemned as +enthusiasts, who, by means of a heated imagination, become the dupes of +their own illusions, and only view the favorable side of a God declared +to be the fountain of all good, yet, nevertheless, constantly delineated +to us with every feature of wickedness. Devotees, when sincere, are like +women given up to the infatuation of a blind passion by which they are +enamoured with lovers rejected by the rest of the sex as unworthy of +their affection. It was said by Madame de Sévigné that she loved God +as a perfectly well-bred gentleman, with whom she had never been +acquainted. But can the God of the Christians be esteemed a well-bred +gentleman? Unless her head was turned, one would think that she must +have been cured of her passion by the slightest reference to her +imaginary lover's portrait as drawn in the Bible, or as it is spread +upon the canvas of our theological artists. With regard to the love of +our neighbor, where was the necessity of religion to teach us our duty, +which as men we cannot but feel, of cherishing sentiments of good will +towards each other? It is only by showing in our conduct an affectionate +disposition to others that we can produce in them correspondent feelings +towards ourselves. The simple circumstance of being men is quite +sufficient to give us a claim upon the heart of every man who is +susceptible of the sweet sensibilities of our nature. Who is better +acquainted than yourself, Madam, with this truth? Does not your +compassionate soul experience at every moment the delightful +satisfaction of solacing the unhappy? Setting aside the superfluous +precepts of religion, think you that you could by any efforts steel your +heart against the tears of the unfortunate? Is it not by rendering our +fellow-creatures happy that we establish an empire in their hearts? +Enjoy, then, Madam, this delightful sovereignty; continue to bless with +your beneficence all that surround you; the consciousness of being the +dispenser of so much good will always sustain your mind with the most +gratifying self-applause; those who have received your kindness will +reward you with their blessings, and afford you the tribute of affection +which mankind are ever eager to lay at the feet of their benefactors. + +Christianity, not satisfied with recommending the love of our neighbor, +superadds the injunction of loving our enemies. This precept, attributed +to the Son of God himself, forms the ground on which our divines claim +for their religion a superiority of moral doctrine over all that the +philosophers of antiquity were known to teach. Let us, therefore, +examine how far this precept admits of being reduced to practice. True, +an elevated mind may easily place itself above a sense of injuries; a +noble spirit retains no resentful recollections; a great soul revenges +itself by a generous clemency; but it is an absurd contradiction to +require that a man shall entertain feelings of tenderness and regard +for those whom he knows to be bent on his destruction; this love of our +enemies, which Christianity is so vain of having promulgated, turns out, +then, to be an impracticable commandment, belied and denied by every +Christian at every moment of his life. How preposterous to talk of +loving that which annoys us!--of cherishing an attachment for that which +gives us pain!--of receiving an outrage with joy!--of loving those who +subject us to misery and suffering! No; in the midst of these trials our +firmness may perhaps be strengthened by the hope of a reward hereafter; +but it is a mere fallacy to talk of our entertaining a sincere love for +those whom we deem the authors of our afflictions; the least that we +can do is to avoid them, which will not be looked upon as a very strong +indication of our love. + +Notwithstanding the solemn formality with which the Christian religion +obtrudes upon us these vaunted precepts of love of our neighbor, love +of our enemies, and forgiveness of injuries, it cannot escape the +observation of the weakest among us, that those very men who are the +loudest in praising are also the first and most constant in violating +them. Our priests especially seem to consider themselves exempt from the +troublesome necessity of adopting for their own conduct a too literal +interpretation of this divine law. They have invented a most convenient +salvo, since they affect to exclude all those who do not profess to +think as they dictate, not only from the kindness of neighbors, but +even from the rights of fellow-creatures. On this principle they defame, +persecute, and destroy every one who displeases them. When do you see a +priest forgive? When revenge is out of his reach! But it is never their +own injuries they punish; it is never their own enemies they seek to +exterminate. Their disinterested indignation burns with resentment +against the enemies of the Most High, who, without their assistance, +would be incapable of adjusting his own quarrels! By an unaccountable +coincidence, however, it is sure to happen that the enemies of the +church are the enemies of the Most High, who never fails to make common +cause with the ministers of the faith, and who would take it extremely +ill if his ministers should relax in the measure of punishment due to +their common enemy. Thus our priests are cruel and revengeful from pure +zeal; they would ardently wish to forgive their own enemies, but how +could they justify themselves to the God of Mercies if they extended the +least indulgence to his enemies? + +A true Christian loves the Creator above all things, and consequently he +must love him in preference to the creature. We feel a lively interest +in every thing that concerns the object of our love; from all which, it +follows that we must evince our zeal, and even, when necessary, we must +not hesitate to exterminate our neighbor, if he says or does what is +displeasing or injurious to God. In such case, indifference would be +criminal; a sincere love of God breaks out into a holy ardor in his +cause, and our merit rises in proportion to our violence. + +These notions, absurd as they are, have been sufficient in every age to +produce in the world a multitude of crimes, extravagances, and follies, +the legitimate offspring of a religious zeal. Infatuated fanatics, +exasperated by priests against each other, have been driven into mutual +hatred, persecution, and destruction; they have thought themselves +called upon to avenge the Almighty; they have carried their insane +delusions so far as to persuade themselves that the God of clemency and +goodness could look on with pleasure while they murdered their brethren; +in the astonishing blindness of their stupidity, they have imagined that +in defending the temporalities of the church, they were defending +God himself. In pursuance of these errors, contradicted even by the +description which they themselves give us of the Divinity, the priests +of every age have found means to introduce confusion into the peaceful +habitations of men, and to destroy all who dared to resist their +tyranny. Under the laughable idea of revenging the all-powerful Creator, +these priests have discovered the secret of revenging themselves, +and that, too, without drawing down upon themselves the hatred and +execration so justly due to their vindictive fury and unfeeling +selfishness. In the name of the God of nature, they stifled the voice of +nature in the breasts of men; in the name of the God of goodness, +they incited men to the fury of wild beasts; in the name of the God of +mercies, they prohibited all forgiveness! It is thus, Madam, that the +earth has never ceased to groan with the ravages committed by maniacs +under the influence of that zeal which springs from the Christian +doctrine of the love of God. The God of the Christians, like the Janus +of Roman mythology, has two faces; sometimes he is represented with the +benign features of mercy and goodness; sometimes murder, revenge, and +fury issue from his nostrils. And what is the consequence of this double +aspect but that the Christians are much more easily terrified at his +frightful lineaments than they are recovered from their fears by his +aspect of mercy! Having been taught to view him as a capricious being, +they are naturally mistrustful of him, and imagine that the safest part +they can act for themselves is to set about the work of vengeance with +great zeal; they conclude that a cruel master cannot find fault with +cruel imitators, and that his servants cannot render themselves more +acceptable than by extirpating all his enemies. + +The preceding remarks show very clearly, Madam, the highly pernicious +consequences which result from the zeal engendered by the love of God. +If this love is a virtue, its benefits are confined to the priests, who +arrogate to themselves the exclusive privilege of declaring when God is +offended; who absorb all the offerings and monopolize all the homage of +the devout; who decide upon the opinions that please or displease him; +who undertake to inform mankind of the duties this virtue requires from +them, and of the proper time and manner of performing them; who are +interested in rendering those duties cruel and intimidating in order to +frighten mankind into a profitable subjection; who convert it into the +instrument of gratifying their own malignant passions, by inspiring men +with a spirit of headlong and raging intolerance, which, in its furious +course of indiscriminate destruction, holds nothing sacred, and which +has inflicted incredible ravages upon all Christian countries. + +In conformity with such abominable principles, a Christian is bound to +detest and destroy all whom the church may point out as the enemies +of God. Having admitted the paramount duty of yielding their entire +affections to a rigorous master, quick to resent, and offended even with +the involuntary thoughts and opinions of his creatures, they of course +feel themselves bound, by entering with zeal into his quarrels, to +obtain for him a vengeance worthy of a God--that is to say, a vengeance +that knows no bounds. A conduct like this is the natural offspring of +those revolting ideas which our priests give us of the Deity. A +good Christian is therefore necessarily intolerant. It is true that +Christianity in the pulpit preaches nothing but mildness, meekness, +toleration, peace, and concord; but Christianity in the world is a +stranger to all these virtues; nor does she ever exercise them except +when she is deficient in the necessary power to give effect to her +destructive zeal. The real truth of the matter is, that Christians think +them selves absolved from every tie of humanity except with those who +think as they do, who profess to believe the same creed; they have a +repugnance, more or less decided, against all those who disagree with +their priests in theological speculation. How common it is to see +persons of the mildest character and most benevolent disposition regard +with aversion the adherents of a different sect from their own! The +reigning religion--that is, the religion of the sovereign, or of the +priests in whose favor the sovereign declares himself--crushes all rival +sects, or, at least, makes them fully sensible of its superiority and +its hatred, in a manner extremely insulting, and calculated to raise +their indignation. By these means it frequently happens that the +deference of the prince to the wishes of the priests has the effect of +alienating the hearts of his most faithful subjects, and brings him +that execration which ought in justice to be heaped exclusively upon his +sanctimonious instigators. + +In short, Madam, the private rights of conscience are nowhere sincerely +respected; the leaders of the various religious sects begin, in the very +cradle, to teach all Christians to hate and despise each other about +some theological point which nobody can understand. The clergy, when +vested with power, never preach toleration; on the contrary, they +consider every man as an enemy who is a friend to religious freedom, +accusing him of lukewarm-ness, infidelity, and secret hostility; in +short, he is denominated a false brother. The Sorbonne declared, in the +sixteenth century, that it was heretical to say that heretics ought +not to be burned. The ferocious St. Austin preached toleration at one +period, but it was before he was duly initiated in the mysteries of the +sacerdotal policy, which is ever repugnant to toleration. Persecution is +necessary to our priests, to deter mankind from opposing themselves to +their avarice, their ambition, their vanity, and their obstinacy. The +sole principle which holds the church together is that of a sleepless +watchfulness on the part of all its members to extend its power, to +increase the multitude of its slaves, to fix odium on all who hesitate +to bend their necks to its yoke, or who refuse their assent to its +arbitrary decisions. + +Our divines have, therefore, you see, very good reasons for raising +humility into the rank of virtue. An amiable modesty, a diffident +mildness of demeanor, are unquestionably calculated to promote the +pleasures and the advantages of society; it is equally certain that +insolence and arrogance are disgusting, that they wound our self-love +and excite our aversion by their repulsive conduct; but that amiable +modesty which charms all who come within its influence is a far +different quality from that which is designated humility in the +vocabulary of Christians. A truly humble Christian despises his +own unworthiness, avoids the esteem of others, mistrusts his own +understanding, submits with docility to the unerring guidance of his +spiritual masters, and piously resigns to his priest the clearest and +most irrefutable conclusions of reason. + +But to what advantage can this pretended virtue lead its followers? How +can a man of sense and integrity despise himself? Is not public opinion +the guardian of private virtue? If you deprive men of the love of glory, +and the desire of deserving the approbation of their fellow-citizens, +are you not divesting them of the noblest and most powerful incitements +by which they can be impelled to benefit their country? What recompense +will remain to the benefactors of mankind, if, first of all, we are +unjust enough to refuse them the praise they merit, and afterwards debar +them from the satisfaction of self-applause, and the happiness they +would feel in the consciousness of having done good to an ungrateful +world? What infatuation, what amazing infatuation, to require a man +of upright character, of talents, intelligence, and learning, to think +himself on a level with a selfish priest, or a stupid fanatic, who deal +out their absurd fables and incoherent, dreams! + +Our priests are never weary of telling their flocks that pride leads on +to infidelity, and that a humble and submissive spirit is alone fitted +to receive the truths of the gospel. In good earnest, should we not +be utterly bereft of every claim to the name of rational beings, if we +consent to surrender our judgment and our knowledge at the command of a +hierarchy, who have nothing to give us in exchange but the most palpable +absurdities? With what face can a reverend Doctor of Nonsense dare +to exact from my understanding a humble acquiescence in a bundle of +mysterious opinions, for which he is unable to offer me a single solid +reason? Is it, then, presumptuous to think one's self superior to a +class of pretenders, whose systems are a mass of falsities, absurdities, +and inconsistencies, of which they contrive to make mankind at once the +dupes and the victims? Can pride or vanity be, with justice, imputed +to you, Madam, if you see reason to prefer the dictates of your own +understanding to the authoritative decrees of Mrs. D------, whose +senseless malignity is obvious to all her acquaintance? + +If Christian humility is a virtue at all, it can be one only in the +cloister; society can derive no sort of benefit from it; it enervates +the mind; it benefits nobody but priests, who, under the pretext of +rendering men humble, seek, in reality, only to degrade them, to stifle +in their souls every spark of science and of courage, that they may the +more easily impose the yoke of faith, that is to say, their own yoke. +Conclude, then, with me, that the Christian virtues are chimerical, +always useless, and sometimes pernicious to men, and attended with +advantage to none but priests. Conclude that this religion, with all the +boasted beauty of its morality, recommends to us a set of virtues, and +enjoins a line of conduct, at variance with good sense. Conclude that, +in order to be moral and virtuous, it is far from necessary to adopt +the unintelligible creed of the priests, or to pride ourselves upon the +empty virtues they preach, and still less to annihilate all sense of +dignity in ourselves, by a degrading subjection to the duties they +require. Conclude, in short, that the friend of virtue is not, of +necessity, the friend of priestcraft, and that a man may be adorned with +every human perfection, without possessing one of the Christian virtues. + +All who examine this matter with a candid and intelligent eye, cannot +fail to see that true morality--that is to say, a morality really +serviceable to mankind--is absolutely incompatible with the Christian +religion, or any other professed revelation. Whoever imagines himself +the favored object of the Creator's love, must look down with disdain +upon his less fortunate fellow-creatures, especially if he regards that +Creator as partial, choleric, revengeful, and fickle, easily incensed +against us, even by our involuntary thoughts, or our most innocent words +and actions; such a man naturally conducts himself with contempt and +pride, with harshness and barbarity towards all others whom he may deem +obnoxious to the resentment of his Heavenly King. Those men, whose folly +leads them to view the Deity in the light of a capricious, irritable, +and unappeasable despot, can be nothing but gloomy and trembling slaves, +ever eager to anticipate the vengeance of God upon all whose conduct +or opinions they may conceive likely to provoke the celestial wrath. +As soon as the priests have succeeded in reducing men to a state of +stupidity gross enough to make them believe that their ghostly fathers +are the faithful organs of the divine will, they naturally commit every +species of crime, which their spiritual teachers may please to tell +them is calculated to pacify the anger of their offended God. Men, +silly enough to accept a system of morals from guides thus hollow in +reasoning, and thus discordant in opinion, must necessarily be unstable +in their principles, and subject to every variation that the interest +of their guides may suggest. In short, it is impossible to construct a +solid morality, if we take for our foundation the attributes of a deity +so unjust, so capricious, and so changeable as the God of the Bible, +whom we are commanded to imitate and adore. + +Persevere, then, my dear Madam, in the practice of those virtues which +your own unsophisticated heart approves; they will insure you a rich +harvest of happiness in the present existence; they will insure you a +rich return of gratitude, respect, and love from all who enjoy their +benign influence; they will insure you the solid satisfaction of a +well-founded self-esteem, and thus provide you with that unfailing +source of inward gratification which arises from the consciousness of +having contributed to the welfare of the human race. I am, &c. + + + + +LETTER IX. Of the advantages contributed to Government by Religion + +Having already shown you, Madam, the feebleness of those succors which +religion furnishes to morals, I shall now proceed to examine whether it +procure advantages in themselves really politic, and whether it be +true, as has so often been urged by the priests, that it is absolutely +necessary to the existence of every government. Were we disposed to shut +our eyes, and deliver ourselves up to the language of our priests, +we should believe that their opinions are necessary to the public +tranquillity, and the repose and security of the State; that princes +could not, without their aid, govern the people, and exert themselves +for the prosperity of their empire. Nor is this all; our spiritual +pilots approach the throne, and gaining the ear of the sovereign, make +him also believe that he has the greatest interest in conforming to +their caprices, in order to subject men to the divine yoke of royalty. +These priests mingle in all important political quarrels, and they too +often persuade the rulers of the earth that the enemies of the church +are the enemies of all power, and that in sapping the foundations of +the altar, the foundations of the throne are likewise necessarily +overthrown. + +We have, then, only to open our eyes and consult history, to be +convinced of the falsity of these pretensions, and to appreciate the +important services which the Christian priests have rendered to their +sovereigns. Ever since the establishment of Christianity, we have seen, +in all the countries in which this religion has gained ground, that +two rival powers are perpetually at war one with the other. We find _a_ +government within _the_ government; that is to say, we find the Church, +a body of priests, continually opposed to the sovereign power, and +in virtue of their pretended _divine_ mission and _sacred_ office, +pretending to give laws to all the sovereigns of the earth. We find +the clergy, puffed up and besotted with the titles they have given +themselves, laboring to exact the obedience due to the sovereign, +pretending to chimerical and dangerous prerogatives, which none are +suffered to question, without risking the displeasure of the Almighty. +And so well have the priesthood managed this matter, that in many +countries we actually see the people more inclined to lean to the +authority of the Vicars of Jesus Christ than to that of the civil +government. The priesthood claim the right of commanding monarchs +themselves, and sustained by their emissaries and the credulity of the +people, their ridiculous pretensions have engaged princes in the most +serious affairs, sown trouble and discord in kingdoms, and so shook +thrones as to compel their occupants to make submission to an intolerant +hierarchy. + +Such are the important services which religion has a thousand times +rendered to kings. The people, blinded by superstition, could hesitate +but little between God and the princes of the earth. The priests, being +the visible organs of an invisible monarch, have acquired an immense +credit with prejudiced minds. The ignorance of the people places them, +as well as their sovereigns, at the mercy of the priests. Nations have +continually been dragged into their futile though bloody quarrels; +princes, for a long series of years, have either had to dispute their +authority with the clergy, or become their tools or dupes. + +The continual attention which the princes of Europe have been forced to +pay to the clergy has prevented them from occupying their thoughts about +the welfare of their subjects, who, in many instances the dupes of the +priesthood, have opposed even the good their rulers desired to +procure them. In like manner, the heads of the people, their kings and +governors, too weak to resist the torrent of opinions propagated by +the clergy, have been forced to yield, to bow, nay, even to caress the +priesthood, and to consent to grant it all its demands. Whenever +they have wished to resist the encroachments of the clergy, they have +encountered concealed snares or open opposition, as the _holy_ power was +either too weak to act in the face of day, or strong enough to contend +in the sunshine. When princes have wished to be listened to by the +clergy, these last have invariably contrived to make them cowardly, and +to sacrifice the happiness and respect of their people. Often have the +hands of parricides and rebels been armed, by a proud and vindictive +priesthood, against sovereigns the most worthy of reigning. The priests, +under pretext of avenging God, inflict their anger upon monarchs +themselves, whenever the latter are found indisposed to bend under their +yoke. In a word, in _all_ countries we perceive that the ministers of +religion have exercised in all ages the most unbridled license. We every +where see empires torn by their dissensions; thrones overturned by their +machinations; princes immolated to their power and revenge; subjects +animated to revolt against the prince that ought to give them more +happiness than they actually enjoyed; and when we take the retrospect of +these, we find that the ambition, the cupidity, and vanity of the clergy +have been the true causes and motives of all these outrages on the +peace of the universe. And it is thus that their religion has so often +produced anarchy, and overturned the very empires they pretended to +support by its influence. + +Sovereigns have never enjoyed peace but when, shamefully devoted to +priests, they submitted to their caprices, became enslaved to their +opinions, and allowed them to govern in place of themselves. Then was +the sovereign power subordinate to the sacerdotal, and the prince was +only the first servant of the church; she degraded him to such a degree +as to make him her hangman; she obliged him to execute her sanguinary +decrees; she forced him to dip his hands in the blood of his own +subjects whom the clergy had proscribed; she made him the visible +instrument of her vengeance, her fury, and her concealed passions. +Instead of occupying himself with the happiness of his people, the +sovereign has had the complaisance to torment, to persecute, and to +immolate honest citizens, thus exciting the just hatred of a portion +of his people, to whom he should have been a father, to gratify the +ambition and the selfish malevolence of some priests, always aliens in +the state which nourishes them, and who only style themselves members of +the realm in order to domineer, to distract, to plunder, and to devour +with impunity. + +How little soever you are disposed to reflect, you will be convinced, +Madam, that I do not exaggerate these things. Recent examples prove to +you that even in this age, so ambitious of being considered enlightened, +nations are not secure from the shocks that the priests have ever caused +nations to suffer. You have a hundred times sighed at the sight of the +sad follies which puerile questions have produced among us. You have +shuddered at the frightful consequences which have resulted from the +unreasonable squabbles of the clergy. You have trembled with all good +citizens at the sight of the tragical effects which have been brought +about by the furious wickedness of a fanaticism for which nothing is +sacred. In fine, you have seen the sovereign authority compelled to +struggle incessantly against rebellious subjects, who pretend that their +conscience or the interests of religion have obliged them to resist +opinions the most agreeable to common sense, and the most equitable. + +Our fathers, more religious and less enlightened than ourselves, were +witnesses of scenes yet more terrible. They saw civil wars, leagues +openly formed against their sovereign, and the capital submerged in the +blood of murdered citizens; two monarchs successively immolated to the +fury of the clergy, who kindled in all parts the fire of sedition. They +afterwards saw kings at war with their own subjects; a famous sovereign, +Louis XIV., tarnishing all his glory by persecuting, contrary to the +faith of treaties, subjects who would have lived tranquil, if they had +only been allowed to enjoy in peace the liberty of conscience; and they +saw, in fine, this same prince, the dupe of a false policy, dictated by +intolerance, banish, along with the exiled Protestants, the industry of +his states, and forcing the arts and manufactures of our nation to take +refuge in the dominions of our most implacable enemies. + +We see religion throughout Europe, without cessation, exerting a baleful +influence upon temporal affairs; we see it direct the interests of +princes; we see it divide and make Christian nations enemies of each +other, because their spiritual guides do not all entertain the same +opinions. Germany is divided into two religious parties whose interests +are perpetually at variance. We every where perceive that Protestants +are born the enemies of the Catholics, and are always in antagonism to +them; while, on the other hand, the Catholics are leagued with their +priests against all those whose mode of thinking is less abject and less +servile than their own. + +Behold, Madam, the signal advantages that nations derive from religion! +But we are certain to be told that these terrible effects are due to the +passions of men, and not to the Christian religion, which incessantly +inculcates charity, concord, indulgence, and peace. If, however, we +reflect even a moment on the principles of this religion, we should +immediately perceive that they are incompatible with the fine maxims +that have never been practised by the Christian priests, except when +they lacked the power to persecute their enemies and inflict upon them +the weight of their rage. The adorers of a jealous God, vindictive and +sanguinary, as is obviously the character of the God of the Jews and +Christians, could not evince in their conduct moderation, tranquillity, +and humanity. The adorers of a God who takes offence at the opinions of +his weak creatures, who reprobates and glories in the extermination of +all who do not worship him in a particular way, for the which, by +the by, he gives them neither the means nor the inclination, must +necessarily be intolerant persecutors. The adorers of a God who has not +thought fit to illuminate with an equal portion of light the minds of +all his creatures, who reveals his favor and bestows his kindness on a +few only of those creatures, who leaves the remainder in blindness and +uncertainty to follow their passions, or adopt opinions against which +the favored wage war, must of necessity be eternally at odds with +the rest of the world, canting about their oracles and mysteries, +supernatural precepts, invented purely to torment the human mind, to +enthral it, and leave man answerable for what he could not obey, and +punishable for what he was restrained from performing. We need not then +be astonished if, since the origin of Christianity, our priests have +never been a single moment without disputes. It appears that God only +sent his Son upon earth that his marvellous doctrines might prove an +apple of discord both for his priests and his adorers. The ministers of +a church founded by Christ himself, who promised to send them his Holy +Spirit to lead them into all the truth, have never been in unison +with their dogmas. We have seen this infallible church for whole ages +enveloped in error. You know, Madam, that in the fourth century, by the +acknowledgment of the priests themselves, the great body of the church +followed the opinions of the Arians, who disavowed even the divinity +of Jesus Christ. The spirit of God must then have abandoned his church; +else why did its ministers fall into this error, and dispute afterwards +about so fundamental a dogma of the Christian religion? + +Notwithstanding these continual quarrels, the church arrogates to itself +the right of fixing the faith of the _true believers_, and in this it +pretends to infallibility; and if the Protestant parsons have renounced +the lofty and ridiculous pretensions of their Catholic brethren, they +are not less certain in the infallibility of their decisions; for they +talk with the authority of oracles, and send to hell and damnation all +who do not yield submission to their dogmas. Thus on both sides of the +cross they wish their assertions to be received by their adherents as +if they came direct from heaven. The priests have always been at discord +among themselves, and have perpetually cursed, anathematized, and doomed +each other to hell. The vanity of each holy clique has caused it to +adhere obstinately to its own peculiar opinions, and to treat its +adversaries as heretics. Violence alone has generally decided the +discussions, terminated the disputes, and fixed the standard of belief. +Those pugnacious, brawling priests who were artful enough to enlist +sovereigns on their side were _orthodox_, or, in other words, boasted +that they were the exclusive possessors of the true doctrine. They made +use of their credit to crush their adversaries, whom they always treated +with the greatest barbarity. + +But, after all, whatever the clergy may say, we shall find, even with a +small share of attention, that it has ever been kings and emperors who, +in the last resort, fixed the faith of the disputatious Christians. It +has been by downright blows of the sword that those theological notions +most pleasing to the Deity have been sustained in all countries. +The true belief has invariably been that which had princes for its +adherents. The faithful were those who had strength sufficient to +exterminate their enemies, whom they never failed to treat as the +enemies of God. In a word, princes have been truly infallible; we should +regard them as the true founders of religious faith; they are the judges +who have decided, in all ages, what doctrines should be admitted or +rejected; and they are, in fine, the authorities which have always fixed +the religion of their subjects. + +Ever since Christianity has been adopted by some nations, have we +not seen that religion has almost entirely occupied the attention of +sovereigns? Either the princes, blinded by superstition, were devoted to +the priests, or the rulers of nations believed that prudence exacted +a concession on their part to the clergy, the true masters of their +people, who considered nothing more sacred or more great than the +ministers of their God. In neither case was the body politic ever +consulted; it was cowardly sacrificed to the interests of the court, +or the vanity and luxury of the priests. It is by a continuation of +superstition on the part of the princes that we behold the church so +richly endowed in times of ignorance; when men believed they would +enrich Deity by putting all their wealth into the hands of the priests +of a good God the declared enemy of riches. Savage warriors, destitute +of the manners of men, flattered themselves that they could expiate all +their sins by founding monasteries and giving immense wealth to a set of +men who had made vows of poverty. It was believed that they would merit +from the All-powerful a great advantage by recompensing laziness, which, +in the priests, was regarded as a great good, and that the blessings +procured by their prayers would be in proportion to the continual and +pressing demands their poverty made on the wealthy. It is thus that by +the superstition of princes, by that of the powerful classes, and of +the people themselves, the clergy have become opulent and powerful; +that monachism was honored, and citizens the most useless, the least +submissive, and the most dangerous, were the best recompensed, the +most considered, and the best paid. They were loaded with benefits, +privileges, and immunities; they enjoyed independence, and they had that +great power which flowed from so great license. Thus were priests placed +above sovereigns themselves by the imprudent devotion of the latter, +and the former were, enabled to give the law and trouble the state with +impunity. + +The clergy, arrived at this elevation of power and grandeur, became +redoubtable even to monarchs. They were obliged to bend under the yoke +or be at war with clerical power. When the sovereigns yielded, they +became mere slaves to the priests, the instruments of their passions, +and the vile adorers of their power. When they refused to yield, the +priests involved them in the most cruel embarrassments; they launched +against them the anathemas of the church; the people were incited +against them in the name of heaven; the nations divided themselves +between the celestial and the terrestrial monarch, and the latter was +reduced to great extremities to sustain a throne which the priests could +shake or even destroy at pleasure. There was a time in Europe when both +the welfare of the prince and the repose of his kingdom depended solely +upon the caprice of a priest. In these times of ignorance, of devotion, +and of commotions so favorable to the clergy, a weak and poor monarch, +surrounded by a miserable nation, was at the mercy of a Roman pontiff, +who could at any instant destroy his felicity, excite his subjects +against him, and precipitate him into the abyss of misery. + +In general, Madam, we find that in countries where religion holds +dominion, the sovereign is necessarily dependent upon the priests; he +has no power except by the consent of the clergy; that power disappears +as soon as he displeases the self-styled vicegerents of God, who +are very soon able to array his subjects against him. The people, +in accordance with the principles of their religion, cannot hesitate +between God and their sovereign. God never says any thing except what +his priests say for him; and the ignorance and folly in which they are +kept by their spiritual guides prevent them from inquiring whether God's +ambassadors faithfully render his decrees. + +Conclude, then, with me, that the interests of a sovereign who would +rule equitably are unable to accord with those of the ministers of +the Christian religion, who in all ages have been the most turbulent +citizens, the most rebellious, the most difficult to render subservient +to law and order, and whose resistance has extended to the very +assassination of obnoxious rulers. We shall be told that Christianity is +a firm support of government; that it regards magistrates as the images +of the Deity; and that it teaches that _all power comes from on high_. +These maxims of the clergy are, however, best calculated to lull kings +on the couch of slumber; they are calculated to flatter those on whom +the clergy can rely, and who will serve their ambition; and their +flatterers can soon change their tone when the princes have the temerity +to question the pernicious tendency of priestly influence, or when they +do not blindly lend themselves to all their views. Then the sovereign +is an impious wretch, a heretic; his destruction is laudable; heaven +rejoices in his overthrow. And all this is the religion of the Bible! + +You know, Madam, that these odious maxims have been a thousand times +enforced by the priests, who say the prince has _encroached upon the +authority of the church_; and the people respond that _it is better to +obey God than man_. The priests are only devoted to the princes when +the princes are blindly led by the priests. These last preach arrogantly +that the former ought to be exterminated, when they refuse to obey the +church, that is to say, the priests; yet, how terrible soever may be +these maxims, how dangerous soever their practice to the security of +the sovereign and the tranquillity of the state, they are the immediate +consequences drawn from Judaism and Christianity. We find in the Old +Testament that the regicide is applauded; that treason and rebellion +are approved. As soon as it is supposed that God is offended with +the thoughts of men,--as soon as it is supposed that heretics are +displeasing to him,--it is very natural to conclude that an impious and +heretical sovereign, that is to say, one who does not obey a clerical +body that set themselves up as the directors of his belief, who opposes +the sacred views of an infallible church, and who might occasion the +loss and apostasy of a large part of the nation,--it is natural that the +priests should conclude it to be legitimate for subjects to attack such +a prince, alleging their religion to be the most important thing in the +world, and dearer than life itself. Actuated by such principles, it +is impossible that a Christian zealot should not think he rendered a +service to heaven by punishing its enemy, and a service to his country +by disembarrassing it of a chief who might interpose an obstacle to his +eternal happiness. + +The obedience of the clergy is never otherwise than conditional. The +priests submit to a prince, they flatter his power, and they sustain his +authority, provided he submits to their orders, makes no obstacles to +their projects, touches none of their interests, and changes none of +the dogmas upon which the ministers of the church have founded their own +grandeur. In fine, provided a government recognizes, as divine, clerical +privileges that are plainly opposed to popular rights, and tend to +subvert them, the hierarchy will submit to it These considerations prove +how dangerous are the priesthood, since the end they purpose by all +their projects is dominion over the mind of mankind, and by subjugating +it to enslave their persons, and render them the creatures of despotism +and tyranny. And we shall find, upon examination, that, with one or two +exceptions, the pious have been the enemies of the progress of science +and the development of the human understanding; for by brutalizing +mankind they have invariably striven to bind them to their yoke. Their +avarice, their thirst of power and wealth, have led them to plunge +their fellow-citizens in ignorance, in misery, and unhappiness. They +discourage the cultivation of the earth by their system of tithes, +their extortions, and their secret projects; they annihilate activity, +talents, and industry; their pride is to reign on the ruin of the rest +of their species. The finest countries in Europe have, when blindly +submissive to the priests, been the worst cultivated, the thinnest +peopled, and the most wretched. The _Inquisition_ in Spain, Italy, and +Portugal has only tended to impoverish those countries, to debase the +mind, and render their subjects the veriest slaves of superstition. And +in countries where we see heaven showering down abundance, the people +are poor and famished, while the priests and monks are opulent and +bloated. Their kings are without power and without glory; their subjects +languish in indigence and wretchedness. + +The priests boast of the utility of their office. Independently of +their prayers, from which the world has for so many ages derived neither +instruction nor peace, prosperity nor happiness, their pretensions +to teach the rising generations are often frivolous, and sometimes +arrogant, since we have found others equally well calculated to the +discharge of those functions, who have been good citizens, that have not +drawn from the pockets of their neighbors the tenth of their earnings. +Thus, in what light soever we view them, the pretensions of the priests +are reduced to a nonentity, compared to the disservice they render the +community by their exactions and dissolute lives. + +In what consists, in effect, the education that our spiritual guides +have, unhappily for society, assumed the vocation of imparting to youth? +Does it tend to make reasonable, courageous, and virtuous citizens? No; +it is incontestable that it creates ignoble men, whose entire lives are +tormented with imaginary terrors; it creates superstitious slaves, who +only possess monastic virtues, and who, if they follow faithfully the +instructions of their masters, must be perfectly useless to society; it +forms intolerant devotees, ready to detest all those who do not think +like themselves; and it makes fanatics, who are ready to rebel against +any government as soon as they are persuaded it is rebellious to the +church. What do the priests teach their pupils? They cause them to +lose much precious time in reciting prayers, in mechanically repeating +theological dogmas, of which, even in mature life, they comprehend +nothing. They teach them the dead languages, which, at the best, only +serve for entertainment, being by no means necessary in the present form +of society. They terminate these fine studies by a philosophy which, in +clerical hands, has become a mere play of words, a jargon void of sense, +and which is exactly calculated to fit them for the unintelligible +science called _theology_. But is this theology itself useful to +nations? Are the interminable disputes which arise between profound +metaphysicians of such a character as to be interesting to the people +who do not comprehend them? Are the people of Paris and the provinces +much advanced in heavenly knowledge when the priests dispute among +themselves about what should really be thought of grace? + +In regard to the instruction imparted by the clergy, it is indeed +necessary to have faith in order to discover its utility. Their boasted +instruction consists in teaching ineffable mysteries, marvellous dogmas, +narrations and fables perfectly ridiculous, panic terrors, fanatical +and lugubrious predictions, frightful menaces, and above all, systems +so profound that they who announce are not able to comprehend them. In +truth, Madam, in all this I can see nothing useful. Should nations feel +any extraordinary obligations to teachers who concoct doctrines that +must always remain impenetrable for the whole human race? It must +be confessed that our priests, who so painfully occupy themselves in +arranging a pure creed for us, must signally lose all their labor. At +any rate, the people are not much in the situation to profit by such +sublime toils. Very frequently the pulpit becomes the theatre of +discord; the sacred disclaimers launch injuries at each other, infusing +their own passions into the bosoms of their _Christian_ auditors, +kindling their zeal against the enemies of the church, and becoming +themselves the trumpets of party spirit, fury, and sedition. If these +preachers teach morality, it is a kind of supernatural morality, little +adapted to the nature of man. If they inculcate virtue, it is that +theological virtue whose inutility we have sufficiently shown. If by +chance some one among them allows himself to preach that morality and +virtue which is practical, human, and social, you know, Madam, that +he is proscribed by his confederates, and becomes an object of their +acrimonious criticisms and their deadly hatred. He is also disdained +by devotees who are attached to evangelical virtues that they cannot +comprehend, and who consider nothing as more important than mysterious +forms and ceremonies, in which zealots make morality to consist. + +See, then, in what limits are entertained the important services +that the ministers of the Lord have for so many centuries rendered to +nations! They are not worth, in all conscience, the excessive price +which is paid for them. On the contrary, if priests were treated +according to their real merit, if their functions were appreciated at +their just value, it would, perhaps, be found that they did not merit +a larger salary than those empirics who, at the corners of the streets, +vend remedies more dangerous than the evils they promise to cure. + +It is by subjecting the immense revenues, lands, abbeys, and estates, +which clerical bodies have levied upon the credulity of men, to just and +equal taxation, as with other property; it is by rendering the church +and state entirely distinct; it is by stripping the hierarchy of +immunities not possessed by other citizens, and of privileges both +chimerical and injurious; it is by rigorously exacting the same civil +obedience alike from priests and people,--that government can be rightly +administered, that justice can be impartially rendered, and that the +nation, as a whole, can be trained to courage, activity, industry, +intelligence, tranquillity, and patriotism. So long as there are two +powers in a state, they will necessarily be at variance, and the one +which arrogates the favor of the Almighty will have immense advantages +over that which claims no authority above the earth. If both pretend +to emanate from the same source, the people would not know which to +believe; they would range themselves on each side; the combat would be +furious, and the power of the government would be unable to maintain +itself against the many heads of the ecclesiastical hydra. The magicians +of Pharaoh yielded to the Jewish priests, and in conflicts between the +church and state, the immunities of the priests, + + "Like Aaron's serpent, swallowed all the rest." + +If such is the case, you will inquire, Madam, how can an enlightened +civil power ever make obedient citizens of rebellious priests, who +have so long possessed the confidence of the people, and who can with +impunity render themselves formidable to any government? I reply, +that in spite of the vigilant cares and the redoubled efforts of the +priesthood, the people have begun to be more enlightened; they are +becoming weary of the heavy yoke, which they would not have borne so +long had they not believed it was imposed upon them by the Most High, +and that it was necessary to their happiness. It is impossible for error +to be eternal; it must give way to the power of truth. The priests, who +think, know this well, and the whole ecclesiastical body continually +declaim against all those who wish to enlighten the human race and +unveil the conspiracies of their spiritual guides. They fear the +piercing eyes of philosophy; they fear the reign of reason, which will +never be that of tyranny or anarchy. Governments, then, ought not to +share the fears of the clergy, nor render themselves the executors of +their vengeance; they injure themselves when they sustain the cause of +their turbulent rivals, who have ever been the enemies of civil polity +and perturbera of the public repose. The magistrates of a state league +themselves with their enemies when they form an alliance with the +priesthood, or prevent the people from recognizing their errors. +Governments are more interested than individuals in the destruction of +errors that often lead to confusion, anarchy, and rebellion. If men had +not become gradually enlightened, nations would now, as formerly, be +under the yoke of the Roman pontiff, who could occasion revolution in +their midst, overturn the laws, and subvert the government. But for +the insensible progress of reason, states would now be filled with +a tumultuous crowd of devotees, ready to revolt at the signal of an +unquiet priest or a seditious monk. + +You perceive, then, Madam, that men who think, and who teach others +to think, are more useful to governments than those who wish to stifle +reason and to proscribe forever the liberty of thought. You see that the +true friends of a stable government are those who seek most sedulously +to enlighten, educate, and elevate the people. You feel that by +banishing knowledge and persecuting philosophy, government sacrifices +its dearest interests to a seditious clergy, whose ambition and avarice +push them to usurp boundless authority, and whose pride always makes +them indignant at being in subjection to a power which they contend +should be subordinate to themselves. + +There is no priest who does not consider himself superior to the highest +ruler of any country. We have often seen the priesthood avow pretensions +of this character. The clergy are always enraged when an attempt is made +to subject them to the secular power. Such an attempt they regard as +profane, and they denounce it as tyranny whenever it is sought to be +enforced. They pretend that in all times the priesthood has been sacred, +that its rights come from God himself, and that no government can, +without sacrilege, or without outraging the Divinity, touch the +property, the privileges, or the immunities which have been snatched +from ignorance and credulity. Whenever the civil authority would +touch the objects considered inviolable and sacred in the hands of the +priests, their clamors cannot be appeased; they make efforts to excite +the people against the government; they denounce all authority as +tyrannical when it has the temerity to think of subjecting them to the +laws, of reforming their abuses, and neutralizing their power to injure. +But they consider authority legitimate when it crushes _their_ enemies, +though it appears insupportable as soon as it is reasonable and +favorable to the people. The priests are essentially the most wicked of +men, and the worst citizens of a state. A miracle would be necessary to +render them otherwise. In all countries they are the _spoiled children_ +of nations. They are proud and haughty, since they pretend it is from +God himself they received their mission and their power. They are +ingrates, since they assume to owe only to God benefits which they +visibly hold from the generosity of governments and the people. They +are audacious, because for many ages they have enjoyed supremacy with +impunity. They are unquiet and turbulent, because they are never without +the desire of playing a great part. They are quarrelsome and factious, +because they are never able to find out a method of enabling men +to understand the pretended truths they teach. They are suspicious, +defiant, and cruel, because they sensibly feel that they may well dread +the discovery of their impostures. They are the spontaneous enemies +of truth because they justly apprehend it will annihilate their +pretensions. They are implacable in their vengeance, because it would +be dangerous to pardon those who wish to crush their doctrines, whose +weakness they know. They are hypocrites, because most of them possess +too much sense to believe the reveries they retail to others. They are +obstinate in their ideas, because they are inflated with vanity, and +because they could not consistently deviate from a method of thinking +of which they pretend God is the author. We often see them unbridled +and licentious in their manners, because it is impossible that idleness, +effeminacy, and luxury should not corrupt the heart We sometimes see +them austere and rigid in their conduct in order to impose on the people +and accomplish their ambitious views. If they are hypocrites and rogues, +they are extremely dangerous; and if they are fanatical in good faith, +or imbecile, they are not less to be feared. In fine, we almost always +see them rebellious and seditious, because an authority derived from God +is not disposed to bend to authority derived from men. + +You have here, Madam, a faithful portrait of the members of a powerful +body, in whose favor governments, for a long time, have believed it +their duty to sacrifice the other interests of the state. You here see +the citizens whom prejudice most richly recompenses, whom princes honor +in the eyes of the people, to whom they give their confidence, whom +they regard as the support of their power, and whom they consider as +necessary to the happiness and security of their kingdoms. You can +judge yourself whether the likeness delineated is correct You are in a +position to discover their intrigues, their underplots, their conduct, +and their discourse, and you will always find that their constant object +is to flatter princes for the purpose of governing them and keeping +nations in slavery. + +It is to please citizens so dangerous that sovereigns mingle in +theological questions, take the part of those who succeed in seducing +them, persecute all those who do not submit, proscribe with fury the +friends of reason, and by repressing knowledge injure their own power. +Because the priests, who urge princes to sacrilege when they combat for +them, are indignant against the same princes when they refuse to +destroy the enemies of their own particular clerical body. They likewise +denounce sovereigns as impious if the latter treat theological disputes +with the indifference they merit. + +When hereafter, reclaimed from their prejudices, princes wish to govern +for the good of all, let them cease to hear the interested and often +sanguinary councils of these pretended divine men, who, regarding +themselves as the centre of all things, wish to have sacrificed for +this object the happiness, the repose, the riches, and the honors of +the state. Let the sovereign never enter into their dissensions, let +him never persecute for religious opinions, which, among sectaries, are +commonly on both sides equally ridiculous and destitute of foundation. +They would never involve the government if the sovereign had not the +weakness to mingle in them. Let him give unlimited freedom to the course +of thinking, while he directs by just laws the course of acting on the +part of his subjects. Let him permit every one to dream or speculate as +he pleases, provided he conducts himself otherwise as an honest man +and a good citizen. At least let the prince not oppose the progress +of knowledge, which alone is capable of extricating his people from +ignorance, barbarity, and superstition, which have made victims of +so many Christian rulers. Let him be assured that enlightened and +instructed citizens are more law-abiding, industrious, and peaceable +than stupid slaves without knowledge and without reason, who will always +be ready to take all the passions with which a fanatic wishes to inspire +them. + +Let the sovereign especially occupy himself with the education of his +subjects, nor leave the clergy unobstructedly to impregnate his people +with mystic notions, foolish reveries, and superstitious practices, +which are only proper for fanatics. Let him at least counterbalance the +inculcation of these follies by teaching a morality conformable to the +good of the state, useful to the happiness of its members, and social +and reasonable. This morality would inform a man what he owed to +himself, to society, to his fellow-citizens, and to the magistrates who +administered the laws. This morality would not form men who would hate +each other for speculative opinions, nor dangerous enthusiasts, nor +devotees blindly submissive to the priests. It would create a tranquil, +intelligent, and industrious community; a body of inhabitants submissive +to reason and obedient to just and legitimate authority. In a word, from +such morality would spring virtuous men and good citizens, and it would +be the surest antidote against superstition and fanaticism. In this +manner the empire of the clergy would be diminished, and the sovereign +would have a less portentous rival; he would, without opposition, be +assured of all rational and enlightened citizens; the riches of the +clergy would in part reenter society, and be of use in benefiting the +people; institutions now useless would be put to advantageous uses; a +portion of the possessions of the church, originally destined for the +poor, and so long appropriated by avaricious priests, would come +into the hands of the suffering and the indigent, their legitimate +proprietors. Supported by a nation who were sensible of the advantages +he had procured them, the prince would no longer fear the cries of +fanaticism, and they would soon be no longer heard. The priests, the +lazy monks, and turbulent persons living in forced celibacy, could no +longer calculate on the future, and, aliens in the state which nourished +them, they would visibly diminish. The government, more rich and +powerful, would be in a better situation to diffuse its benefits; and +enlightened, virtuous, and beneficent men would constitute the support, +the glory, and the grandeur of the state. + +Such, Madam, are the ends which all governments would propose who opened +their eyes to their own true interests. I flatter myself that these +designs will not appear to you either impossible or chimerical. +Knowledge and science, which begin to be generally diffused, are already +advancing these results; they are giving an impulse to the march of +the human mind, and in time, governments and people, without tumult +or revolution, will be freed from the yoke which has oppressed them so +long. + +Do we see any thing useful in the pious endowments of our ancestors? +We find them to consist of institutions invented to continue a lazy, +monastic life; costly temples elevated and enriched by indigent people +to augment the pride of the priests, and to erect altars and palaces. +From the foundation of Christianity the whole object of religion +has been to aggrandize the priesthood on the ruins of nations and +governments. A jealous religion has exclusively seized on the minds +of men, and persuaded them that they live upon earth merely to occupy +themselves with their future happiness in the unknown regions of the +empyrean. It is time that this prestige should cease; it is time that +the human race should occupy itself with its own true interests. The +interests of the people will always be incompatible with those of the +guides who believe they have acquired an imprescriptible right to lead +men astray. The more you examine the Christian religion, the more will +you be convinced that it can be advantageous only to those whose object +it is easily to guide mankind after having plunged them into darkness. I +am, &c. + + + + +LETTER X. On the Advantages Religion confers on those who profess it + +I dare flatter myself, Madam, that I have clearly demonstrated to you, +that the Christian religion, far from being the support of sovereign +authority, is its greatest enemy; and of having plainly convinced you, +that its ministers are, by the very nature of their functions, the +rivals of kings, and adversaries the most to be feared by all who value +or exercise temporal power. In a word, I think I have persuaded you, +that society might, without damage, dispense with the services they +render, or at least dispense with paying for them so extravagantly. + +Let us now examine the advantages which this religion procures to +individuals, who are most strongly convinced of its pretended truths, +and who conform the most rigidly to its precepts. Let us see if it is +calculated to render its disciples more contented, more happy, and more +virtuous than they would be without the burden of its ministers. + +To decide the question, it is sufficient to look around us, and to +consider the effects that religion produces on minds really penetrated +with its pre* tended truths. We shall generally find in those who the +most sincerely profess and the most exactly practise them, a joyless +and melancholy disposition, which announces no contentment, nor +that interior peace of which they speak so incessantly, without ever +exhibiting any undoubted manifestations of it. + +Whoever is in the enjoyment of peace within, shows some exterior +marks of it; but the internal satisfaction of devotees is commonly +so concealed, that we may well suspect it of being nothing but a mere +chimera. Their interior peace, which they allege gives them a good +conscience, is visible to others only by a bilious and petulant +humor, that is not usually much applauded by those who come under +its influence. If, however, there are occasionally some devotees who +actually display the serene countenance of satisfaction and enjoyment, +it is because the dismal ideas of religion are rendered inoperative by +a happy temperament; or that such persons have not fully become +impregnated with their system of faith, whose legitimate effect is to +plunge its devotees into terrible inquietudes and sombre chagrins. + +Thus, Madam, we are brought back to the contradictory discourses of +those priests who, after having caused terror by their desolating +dogmas, attempt to reassure us by vague hopes, and exhort us to place +confidence in a God whom they have themselves so repulsively delineated. +It is idle for them to tell us the yoke of Jesus Christ is light. It is +insupportable to those who consider it properly. It is only light for +those who bear it without reflection, or for those who assume it +in order to impose it upon others, without intending to suffer its +annoyances themselves. + +Suffer me, Madam, to refer you to yourself. Were you happy, contented, +or gay, when you made me the depository of the secret inquietudes +inflicted upon you by prejudices, and which had commenced taking that +fatal empire over your mind which I have endeavored to destroy? Was not +your soul involved in woe in spite of your judgment? Were you not taking +measures to wither all your happiness? In favor of religion, were you +not ready to renounce the world, and disregard all you owe to society? +If I was afflicted, I was not surprised. The Christian religion +inevitably destroys the happiness and repose of those who are subjected +by it; alarms and terrors are the objects of its pleasures; it cannot +make those happy who fully receive it It would certainly have plunged +you into distress. All your faculties would have been injured, and your +too susceptible imagination would have been carried to such dangerous +extremes, that many others would have grieved at the result A gentle +and beneficent spirit, like yours, could never receive peace from +Christianity. The evils of religion are sure, while its consolations are +contradictory and vague. They cannot give that temper and tranquillity +to the mind which is necessary to enable men to labor for their own +happiness and that of others. + +In effect, as I have already observed, it is very difficult for an +individual to occupy himself with the happiness of another when he is +himself miserable. The devotee, who imposes penances on his own head, +who is suspicious of every thing, who is full of self-reproaches, and +who is heated by visionary meditation, by fasting and seclusion, must +naturally be irritated against all those who do not believe it their +duty to make such absurd sacrifices. He can scarcely avoid being enraged +at those audacious persons who neglect practices or duties that are +claimed as the exactions of God. He will desire to be with those only +who view things as he does himself; he will keep himself apart from all +others, and will end by hating them. He believes himself obliged to make +a loud and public parade of his mode of thinking, and he signalizes his +zeal even at the risk of appearing ridiculous. If he showed indulgence, +he would doubtless fear he should render himself an accomplice in a +neglect of his God. He would reprehend such sinners, and it would be +with acrimony, because his own soul was filled with it. In fine, if +zealous, he would always be under the dominion of anger, and would only +be indulgent in proportion as he was not bigoted. + +Religious devotion tends to arouse fierce sentiments, that sooner or +later manifest themselves in a manner disagreeable for others. The +mystical devotees clearly illustrate this. They are vexed with the +world, and it could not exist if the extravagances required by religion +were altogether carried out. The world cannot be united to Jesus Christ. +God demands our entire heart, and nothing is allowed to remain for his +weak creatures. To produce the little zeal for heaven which Christians +have, it is requisite to torment them, and thus lead them to the +practice of those marvellous virtues in which they imagine is placed +all their safety. A strange religion, which, practised in all its rigor, +would drag society to ruin! The sincere devotee proposes impossible +attainments, of which human nature is not capable; and as, in spite of +all his endeavors, he is unable to succeed in their acquisition, he is +always discontented with himself. He regards himself as the object of +God's anger; he reproaches himself with all that he does; he suffers +remorse for all the pleasures he experiences, and fears that they may +occasion a fall from grace. + +For his greater security, he often avoids society which may at any +moment turn him from his pretended duties, excite him to sin, and render +him the witness or accomplice of what is offensive to zealots. In fine, +if the devotee is very zealous, he cannot prevent himself from avoiding +or detesting beings, who, according to his gloomy notions of religion, +are perpetually occupied in irritating God. On the other hand, you know, +Madam, that it is chagrin and melancholy that lead to devotion. It is +usually not till the world abandons and displeases men that they have +recourse to heaven; it is in the arms of religion that the ambitious +seek to console themselves for their disgraces and disappointed +projects; dissolute and loose women turn devotees when the world +discards them, and they offer to God hearts wasted, and charms that are +no longer in repute. The ruin of their attractions admonishes them that +their empire is no longer of this world; filled with vexation, consumed +with chagrin, and irritated against a society where they were deprived +of enacting an agreeable part, they yield themselves up to devotion, and +distinguish themselves by religious follies, after having run the race +of fashionable vices, and been engaged in worldly scandals. With rancor +in their hearts, they offer a gloomy adoration to a God who indemnifies +them most miserably for their ascetic worship. In a word, it is passion, +affliction, and despair to which most conversions must be attributed; +and they are persons of such character who deliver themselves to the +priests, and these mental aberrations and physical afflictions are +the marvellous strokes of grace of which God makes use to lead men to +himself. + +It is not, then, surprising if we see persons subject to this devotion +most commonly ruled by sorrow and passion. These mental moods are +perpetually aggravated by religion, which is exactly calculated to +imbitter more and more the souls thus filled with vexations. The +conversation of a spiritual director is a weak consolation for the loss +of a lover; the remote and flattering hopes of another world rarely +make up for the realities of this; nor do the fictitious occupations of +religion suffice to satisfy souls accustomed to intrigues, dissipation, +and scandalous pleasures. + +Thus, Madam, we see that the effects of these brilliant conversions, +so well adapted to give pleasure to the Omnipotent and to his court, +present nothing advantageous for the inhabitants of this lower world. If +the changes produced by grace do not render those more happy upon whom +they are operated, they cannot cause much admiration on the part of +those who witness them. Indeed, what advantages does society reap from +the greater part of conversions? Do the persons so touched by grace +become better? Do they make amends for the evil they have done, or are +they heartily and generously engaged in doing good to those by whom +they are surrounded? A mistress, for example, who has been arrogant and +proud,--does conversion render her humble and gentle? Does the unjust +and cruel man recompense those to whom he has done evil? Does the robber +return to society the property of which he has plundered it? Does the +dissipated and licentious woman repair by her vigilant cares the wrongs +that her disorders and dissipations have occasioned? No, far from +it These persons so touched and converted by God ordinarily content +themselves with praying, fasting, religious offerings, frequenting +churches, clamoring in favor of their priests, intriguing to sustain +a sect, decrying all who disagree with their particular spiritual +director, and exhibiting an ardent and ridiculous zeal for questions +that they do not understand. In this manner they imagine they get +absolution from God, and give indemnification to men; but society gains +nothing from their miraculous conversion. On the other hand, devotion +often exalts, infuriates, and strengthens the passions which formerly +animated the converts. It turns these passions to new objects, and +religion justifies the intolerant and cruel excesses into which they +rush for the interest of their sect. It is thus that an ambitious +personage becomes a proud and turbulent fanatic, and believes himself +justified by his zeal; it is thus that a disgraced courtier cabals +in the name of heaven against his own enemies; and it is thus that a +malignant and vindictive man, under the pretext of avenging God, seeks +the means of avenging himself. Thus, also, it happens that a woman, to +indemnify herself for having quitted rouge, considers she has the right +to outrage with her acrid humor a husband whom she had previously, in a +different manner, outraged many times. She piously denounces those who +allow themselves the indulgence of the most innocent pleasures; in +the belief of manifesting religions earnestness, she exhales downright +passion, envy, jealousy, and spite; and in lending herself warmly to +the interests of heaven she shows an excess of ignorance, insanity, and +credulity. + +But is it necessary, Madam, to insist upon this? You live in a country +where you see many devotees, and few virtuous people among them. If you +will but slightly examine the matter, you will find that among these +persons so persuaded of their religion, so convinced of its importance +and utility, who speak incessantly of its consolations, its sweets, and +its virtues,--you will find that among these persons there are very few +who are tendered happier, and yet fewer who are rendered better. Are +they vividly penetrated with the sentiments of their afflicting and +terrible religion? You will find them atrabilious, disobliging, and +fierce. Are they more lightly affected by their creed? You will then +find them less bigoted, more beneficent, social, and kind. The religion +of the court, as you know, is a continual mixture of devotion and +pleas-ore, a circle of the exercises of piety and dissipation, of +momentary fervor and continuous irregularities. This religion connects +Jesus Christ with the pomps of Satan. We there see sumptuous display, +pride, ambition, intrigue, vengeance, envy, and libertinism all +amalgamated with a religion whose _maxims_ are austere. Pious casuists, +interested for the great, approve this alliance, and give the lie to +their own religion in order to derive advantage from circumstances and +from the passions and vices of men. If these court divines were too +rigid, they would affright their fashionable disciples seeking to reach +heaven on "flowery beds of ease," and who embrace religion with the +understanding that they are to be allowed no inconsiderable latitude. +This is doubtless the reason why Jansenism, which wished to renew +the austere principles of primitive Christianity, obtained no general +influence at the Parisian court. The monkish precepts of early +Christianity could only suit men of the temper of those who first +embraced it They were adapted for persons who were abject, bilious, and +discontented, who, deprived of luxury, power, and honors, became the +enemies of grandeurs from which they were excluded. The devotees had the +art of making a merit of their aversion and disdain for what they could +not obtain. + +Nevertheless, a Christian, in consonance with his principles, should +"take no thought for the morrow;" should have no individual possessions; +should flee from the world and its pomps; should give his coat to the +thief who stole his cloak; and, if smitten on one cheek, should turn +the other, to the aggressor. It is upon Stoicism that religious +fanatics built their gloomy philosophy. The so-called perfections which +Christianity proposes place man in a perpetual war with himself, and +must render him miserable. The true Christian is an enemy both of +himself and the human race, and for his own consistency should live +secluded in darkness, like an owl. His religion renders him essentially +unsocial, and as useless to himself as he is disagreeable to others. +What advantage can society receive from a man who trembles without +cessation, who is in a state of superstitious penance, who prays, and +who indulges in solitude? Or what better is the devotee who flies from +the world and deprives himself even of innocent pleasures, in the fear +that God might damn him for participation in them? + +What results, from these maxims of a moral fanaticism? It happens that +laws so atrocious and cruel are enacted, that bigots alone are willing +to execute them. Yes, Madam, blameless as you know my whole life to have +been, consonant to integrity and honesty as you know my conduct to be, +and free as I have ever been from intolerance, my existence would be +endangered were these letters I am now writing to you to appear in +print, or even be circulated in manuscript with my name attached to them +as author. Yes, Christians have made laws, now dominant here in France, +which would tie me to the stake, consume my body with fire, bore my +tongue with a red hot iron, deprive me of sepulture, strip my family +of my property, and for no other cause than for my opinions concerning +Christianity and the Bible. Such is the horrid cruelty engendered by +Christianity. It has sometimes been called in question whether a society +of atheists could exist; but we might with more propriety ask if a +society of fierce, impracticable, visionary, and fanatical Christians, +in all the plenitude of their ridiculous system, could long subsist.* +What would become of a nation all of whose inhabitants wished to attain +perfection by delivering themselves over to fanatical contemplation, to +ascetical penance, to monkish prayers, and to that state of things set +forth in the Acts of the Apostles? What would be the condition of a +nation where no one took any "thought for the morrow"?--where all were +occupied solely with heaven, and all totally neglected whatever +related to this transitory and passing life?--where all made a merit +of celibacy, according to the precepts of St. Paul?--and where, in +consequence of constant occupation in the ceremonials of piety, no one +had leisure to devote to the well-being of men in their worldly and +temporal concerns? It is evident that such a society could only exist in +the Thebaid, and even there only for a limited time, as it must soon be +annihilated. If some enthusiasts exhibit examples of this sort, we know +that convents and nunneries are supported by that portion of society +which they do not enclose. But who would provide for a country that +abandoned every thing else, for the purpose of heavenly contemplations? + + * Upon this topic consult what Bayle says, Continuation des + Pensées diverses sur la Comète, Sections 124,125, tome iv., + Rousseau de Genéve, in his Contrai Social, 1. 4, ch 8. See + also the Lettres écrites de la Montague, letter first, pp. + 45 to 54, edit. 8vo. The author discusses the same matter, + and confirms his opinions hy new reasonings, which + particularly deserve perusal.--Note of the Editor, (Naigeon) + +We may therefore legitimately conclude that the Christian religion +is not fitted for this world; that it is not calculated to insure the +happiness either of societies or individuals; that the precepts and +counsels of its God are impracticable, and more adapted to discourage +the human race, and to plunge men into despair and apathy, than to +render them happy, active, and virtuous. A Christian is compelled to +make an abstraction of the maxims of his religion if he wishes to live +in the world; he is no longer a Christian when he devotes his cares to +his earthly good; and, in a word, a real Christian is a man of another +world, and is not adapted for this. + +Thus we see that Christians, to humanize themselves, are constantly +obliged to depart from their supernatural and divine speculations. Their +passions are not repressed, but on the contrary are often thus rendered +more fierce and more calculated to disturb society. Masked under the +veil of religion, they generally produce more terrible effects. It +is then that ambition, vengeance, cruelty, anger, calumny, envy, and +persecution, covered by the deceptive name of zeal, cause the greatest +ravages, range without bounds, and even delude those who are transported +by these dangerous passions. Religion does not annihilate these violent +agitations of the mind in the hearts of its devotees, but often excites +and justifies them; and experience proves that the most rigid Christians +are very far from being the best of men, and that they have no right to +reproach the incredulous either concerning the pretended consequences +of their principles, or for the passions which are falsely alleged to +spring from unbelief. + +Indeed, the charity of the peaceful ministers of religion and of their +pious adherents does not prevent their blackening their adversaries with +a view of rendering them odious, and of drawing down upon their heads +the malevolence of a superstitious community, and the persecution of +tyrannical and oppressive laws; their zeal for God's glory permits them +to employ indifferently all kinds of weapons; and calumny, especially, +furnishes them always a most powerful aid. According to them, there are +no irregularities of the heart which are not produced by incredulity; +to renounce religion, say they, is to give a free course to unbridled +passions, and he who does not believe surely indicates a corrupt heart, +depraved manners, and frightful libertinism. In a word, they declare +that every man who refuses to admit their reveries or their marvellous +morality, has no motives to do good, and very powerful ones to commit +evil. + +It is thus that our charitable divines caricature and misrepresent the +opponents of their supremacy, and describe them as dangerous brigands, +whom society, for its own interest, ought to proscribe and destroy. It +results from these imputations that those who renounce prejudices and +consult reason are considered the most unreasonable of men; that they +who condemn religion on account of the crimes it has produced upon the +earth, and for which it has served as an eternal pretext, are regarded +as bad citizens; that they who complain of the troubles that turbulent +priests have so often excited, are set down as perturbators of the +repose of nations; and that they who are shocked at the contemplation of +the inhuman and unjust persecutions which have been excited by priestly +ambition and rascality, are men who have no idea of justice, and in +whose bosoms the sentiments of humanity are necessarily stifled. They +who despise the false and deceitful motives by which, to the present +time, it has been vainly attempted through the other world to make men +virtuous, equitable, and beneficent, are denounced as having no real +motives to practise the virtues necessary for their well-being _here_. +In fine, the priests scandalize those who wish to destroy sacerdotal +tyranny, and impostures dangerous alike to nations and people, as +enemies of the state so dangerous that the laws ought to punish them. + +But I believe, Madam, that you are now thoroughly convinced that the +true friends of the human race and of governments cannot also be the +friends of religion and of priests. Whatever may be the motives or +the passions which determine men to incredulity, whatever may be the +principles which flow from it, they cannot be so pernicious as those +which emanate directly and necessarily from a religion so absurd and +so atrocious as Christianity. Incredulity does not claim extraordinary +privileges as flowing from a partial God; it pretends to no right of +despotism over men's consciences; it has no pretexts for doing violence +to the minds of mankind; and it does not hate and persecute for a +difference of opinion. In a word, the incredulous, have not an infinity +of motives, interests, and pretexts to injure, with which the zealous +partisans of religion are abundantly provided. + +The unbeliever in Christianity, who reflects, perceives that without +going out of this world there are pressing and real motives which +invite to virtuous conduct; he feels the interest that he has in +self-preservation, and of avoiding whatever is calculated to injure +another; he sees himself united by physical and reciprocal wants with +men who would despise him if he had vices, who would detest him if he +was guilty of any action contrary to justice and virtue, and who would +punish him if he committed any crimes, or if he outraged the laws. The +idea of decency and order, the desire of meriting the approbation of +his fellow-citizens, and the fear of being subjected to blame and +punishment, are sufficient to govern the actions of every rational man. +If, however, a citizen is in a sort of delirium, all the credulity in +the world will not be able to restrain him. If he is powerful enough +to have no fear of men on this earth, he will not regard the divine law +more than the hatred and the disdain of the judges he has constantly +before his eyes. + +But the priests may perhaps tell us that the fear of an avenging God +at least serves to repress a great number of latent crimes that would +appear but for the influence of religion. Is it true, however, that +religion itself prevents these latent crimes? Are not Christian nations +full of knaves of all kinds, who secretly plot the ruin of their +fellow-beings? Do not the most ostensibly credulous persons indulge in +an infinity of vices for which they would blush if they were by chance +brought to light? A man who is the most persuaded that God sees all his +actions frequently does not blush to commit deeds in secret from which +he would refrain if beheld by the meanest of human beings. + +What, then, avails the powerful check on the passions which religion is +said to interpose? If we could place any reliance on what is said by our +priests, it would appear that neither public nor secret crimes could +be committed in countries where their instructions are received; the +priests would appear like a brotherhood of angels, and every religious +man to be without faults. But men forget their religious speculations +when they are under the dominion of violent passions, when they are +bound by the ties of habit, or when they are blinded by great interests. +Under such circumstances they do not reason. Whether a man is virtuous +or vicious depends on temperament, habit, and education. An unbeliever +may have strong passions, and may reason very justly on the subject of +religion, and very erroneously in regard to his conduct. The religious +dupe is u poor metaphysician, and if he also acts badly he is both +imbecile and wicked. + +It is true the priests deny that unbelievers ever reason correctly, +and pretend they must always be in the wrong to prefer natural sense +to their authority. But in this decision they occupy the place of both +judges and parties, and the verdict should be rendered by disinterested +persons. In the mean time the priests themselves seem to doubt the +soundness of their own allegations; they call the secular arm to the +aid of their arguments; they marshal on their side fines, imprisonment, +confiscation of goods, boring and branding with hot irons, and death at +the stake, at this time in France, and in other and in most countries +of Christendom; they use the scourge to drive men into paradise; they +enlighten men by the blaze of the fagot; they inculcate faith by furious +and bloody strokes of the sword; and they have the baseness to stand in +dread of men who cannot announce themselves or openly promulgate their +opinions without running the risk of punishment, and even death. This +conduct does not manifest that the priests are strongly persuaded of +the power of their arguments. If our clerical theologians acted in +good faith, would they not rejoice to open a free course to thorough +discussion? Would they not be gratified to allow doubters to propose +difficulties, the solution of which, if Christianity is so plain and +clear, would serve to render it more firm and solid? They find it +answers their ends better to use their adversaries as the Mexicans do +their slaves, whom they shackle before attacking, and then kill for +daring to defend themselves. + +It is very probable unbelievers may be found whose conduct is blamable, +and this is because they in this respect follow the same line of +reasoning as the devotee. The most fanatical partisans of religion are +forced to confess that among their adherents a small number of the elect +only are rendered virtuous. By what right, then, do they exact that +incredulity, which pretends to nothing supernatural, should produce +effects which, according to their own admissions, their pretended divine +religion fails to accomplish? If all believers were invariably good men, +the cause of religion would be provided with an adamantine bulwark, and +especially if unbelievers were persons without morality or virtue. But +whatever the priests may aver, the unbelievers are more virtuous than +the devotees. A happy temperament, a judicious education, the desire of +living a peaceable life, the dislike to attract hatred or blame, and the +habit of fulfilling the moral duties, always furnish motives to abstain +from vice and to practise virtue more powerful and more true than +those presented by religion. Besides, the incredulous person has not an +infinity of resources which Christianity bestows upon its superstitious +followers. The Christian can at any time expiate his crimes by +confession and penance, and can thus reconcile himself with God, and +give repose to his conscience; the unbeliever, on the other hand, who +has perpetrated a wrong, can reconcile himself neither with society, +which he has outraged, nor with himself, whom he is compelled to hate. +If he expects no reward in another life, he has no interest but to merit +the homage that in all enlightened countries is rendered to virtue, to +probity, and to a conduct constantly honest; he has no inducement but to +avoid the penalties and the disdain that society decrees against those +who trouble its well-being, and who refuse to contribute to its welfare. + +It appears evident that every man who consults his understanding should +be more reasonable than one who only consults his imagination. It is +evident that he who consults his own nature and that of the beings who +surround him, ought to have truer ideas of good and evil, of justice and +injustice, and of honesty and dishonesty, that he who, to regulate his +conduct, consults only the records of a concealed God, whom his priests +picture as wicked, unjust, changeable, contradicting himself, and who +has sometimes ordered actions the most contrary to morality and to all +the ideas that we have of virtue. It is evident that he who regulates +his conduct upon sacerdotal molality will only follow the caprice +and passions of the priests, and will be a very dangerous man, while +believing himself very virtuous. In fine, it is evident that while +conforming himself to the precepts and counsels of religion, a man may +be extremely pious without possessing the shadow of a virtue. Experience +has proved that it is quite possible to adhere to all the unintelligible +dogmas of the priests, to observe most scrupulously all the forms, and +ceremonies, and services they recommend, and orally to profess all the +Christian virtues, without having any of the qualities necessary to his +own happiness, and to that of the beings with whom he lives. The saints, +indeed, who are proposed to us as models, were useless members of +society. We see them to have been either gloomy fanatics, who sacrificed +themselves to the desolating ideas of their religion, or excited +fanatics, who, under pretext of serving religion, have perpetually +disturbed the repose of nations, or enthusiastic theologians, who from +their own dreams have deduced systems exactly calculated to infuriate +the brains of their adherents. A saint, when he is tranquil, proposes +nothing whose accomplishment will benefit mankind, and only aims to keep +himself safe and secluded in his retreat. A saint, when he is active, +only appears to promulgate reveries dangerous to the world, and to +uphold the interests of the church, that he confounds with the interest +of God. + +In a word, Madam, I cannot too often repeat it, every system of religion +appears to be designed for the utility of the priests; the morality of +Christianity has in view only the interests of the priesthood; all the +virtues that it teaches have solely for an object the church, and its +ministers; and these ends are always to subject the people, to draw a +profit from their toil, and to inspire them with a blind Credulity. We +ought, therefore, to practise morality and virtue without entering into +these conspiracies. If the priests disapprove of those who do not agree +with them, and refuse to award any probity to the thinkers who reject +their injurious and useless notions, society, which needs for its own +sustenance real and human virtues, will not adopt the sentiments nor +espouse the quarrels of these men, visibly leagued together against it. +If the ministers of religion require their dogmas, their mysteries, +and their fanatical virtues to support their usurped empire, the civil +government has a need of reasonable virtues, of an evident, and above +all, of a pacific morality, in order, to exercise its legitimate rights. +In fine, the individuals, who compose every society, demand a morality +which will render them happy in _this_ world, without embarrassing +themselves with what only pretends to secure their felicity in an +imaginary sphere, of which they have no ideas except those received from +the priests themselves. + +The priests have had the art to unite their religious system with some +moral tenets which are really good. This renders their mysteries more +sacred, and lends authority to their ambiguous dogmas. By the aid of +this artifice, they have given currency to the opinion that without +religion there can be neither morality nor virtue. I hope, Madam, in +my next letter, to complete the exposure of this prejudice, and to +demonstrate, to whoever will reflect, how uncertain, abstract, and +deceitful are the notions which religion has inspired. I shall clearly +show, that they have often infected philosophers themselves; that up to +the present time, they have retarded the progress of morality; and that +they have transformed a science the most certain, plain, and sensible to +every thinking man, into a system at once doubtful and enigmatical, and +full of difficulties. I am, Madam, &c. + + + + +LETTER XI. Of Human or Natural Morality + +By this time, Madam, you will have reflected on what I had the honor to +address to you, and perceived how impossible it is to found a certain +and invariable morality on a religion enthusiastic, ambiguous, +mysterious, and contradictory, and which never agreed with itself. +You know that the God who appears to have taken pleasure in rendering +himself unintelligible, that the God who is partial and changeable, that +the God whose precepts are at variance one with another, can never serve +as the base on which to rear a morality that shall become practicable +among the inhabitants of the earth. In short, how can we fonnd justice +and goodness on attributes that are unjust and evil; yet attributes of a +Being who tempts man, whom he created, for the purpose of punishing him +when tempted? How can we know when we do the will of a God who has said, +_Thou shalt not kill_, and who yet allows his people to exterminate +whole nations? What idea can we form of the morality of that God who +declares himself pleased with the sanguinary conduct of Moses, of the +rebel, the assassin, the adulterer, David? Is it possible to found +the holy duties of humanity on a God whose favorites have been inhuman +persecutors and cruel monsters? How can we deduce our duties from the +lessons of the priests of a God of peace, who, nevertheless, breathes +only sedition, vengeance, and carnage? How can we take as models for our +conduct _saints_, who were useless enthusiasts, or turbulent fanatics, +or seditious apostates; who, under the pretext of defending the cause of +God, have stirred up the greatest ravages on the earth? What wholesome +morality can we reap from the adoption of impracticable virtues, from +their being supernatural, which are visibly useless to ourselves, to +those among whom we live, and in their consequences often dangerous? How +can we take as guides in our conduct priests, whose lessons are a tissue +of unintelligible opinions, (_for all religion is but opinion_,) puerile +and frivolous practices, which these gentlemen prefer to real virtues? +In fine, how can we be taught _the truth_, conducted in an unerring +path, by men of a changeable morality, calculated upon and actuated +by their present interests, and who, although they pretend to preach +good-will to men, humanity, and peace, have, as their text-book, a +volume stained with the records of injustice, inhumanity, sedition, and +perfidy? J You know, Madam, that it is impossible to found morality on +notions that are so unfixed and so contrary to all our natural ideas of +virtue. By virtue, we ought to understand the habitual dispositions to +do whatever will procure us the happiness of ourselves and our species. +By virtue, religion understands only that which may contribute to render +us favorable to a hidden God, who attaches his favor to practices and +opinions that are too often hurtful to ourselves, and little beneficial +to others. The morality of the Christians is a mystic morality, which +resembles the dogmas of their religion; it is obscure, unintelligible, +uncertain, and subject to the interpretation of frail creatures. This +morality is never fixed, because it is subordinate to a religion which +varies incessantly its principles, and which is regulated according to +the pleasure of a despotic divinity, and, more especially, according +to the pleasure of priests, whose interests are changing daily, whose +caprices are as variable as the hours of their existence, and who are, +consequently, not always in agreement with one another. + +The writings which are the sources whence the Christians have drawn +their morality, are not only an abyss of obscurity, but demand continual +explications from their masters, the priests, who, in explaining, make +them still more obscure, still more contradictory. If these oracles of +heaven prescribe to us in one place the virtues truly useful, in another +part they approve, or prescribe, actions entirely opposed to all the +ideas that we have of virtue. The same God who orders us to be good, +equitable, and beneficent, who forbids the revenging of injuries, +who declares himself to be the God of clemency and of goodness, shows +himself to be implacable in his rage; announces himself as bringing +_the swords and not peace_; tells us that he is come to set mankind at +variance; and, finally, in order to revenge his wrongs, orders rapine, +treason, usurpation, and carnage. In a word, it is impossible to find +in the Scriptures any certain principles or sure rules of morality. +You there see, in one part, a small number of precepts, useful and +intelligible, and in another part maxims the most extravagant, and the +most destructive to the good and happiness of all society. + +It is in punctuality to fulfil the superstitious and frivolous duties, +that the morality of the Jews in the Old Testament writings is chiefly +conspicuous; legal observances, rites, ceremonies, are all that occupied +the people of Israel. In recompense for their scrupulous exactness to +fulfil these duties, they were permitted to commit the most frightful of +crimes. The virtues recommended by the Son of God, in the New Testament, +are not in reality the same as those which God the Father had made +observable in the former case. The New Testament contradicts the Old. It +announces that God is not pacified by sacrifices, nor by offerings, +nor by frivolous rites. It substitutes in place of these, supernatural +virtues, of which I believe I have sufficiently proved the inutility, +the impossibility, and the incompatibility with the well-being of man +living in society. The Son of God, by the writers of the New Testament, +is set at variance with himself; for he destroys in one place what he +establishes in another; and, moreover, the priests have appropriated to +themselves all the principles of his mission. They are in unison only +with God when the precepts of the Deity accord with their present +interest. Is it their interest to persecute? They find that God ordains +persecution. Are they themselves persecuted? They find that this pacific +God forbids persecution, and views with abhorrence the persecution of +his servants. Do they find that superstitious practices are lucrative to +themselves? Notwithstanding the aversion of Jesus Christ from offerings, +rites, and ceremonies, they impose them on the people, they surcharge +them with mysterious rites: they respect these more than those duties +Which are of essential benefit to society. If Jesus has not wished that +they should avenge themselves, they find that his Father has delighted +in vengeance. If Jesus has declared that his kingdom is not of this +world, and if he has shown, contempt of riches, they nevertheless find +in the Old Testament sufficient reasons for establishing a hierarchy +for the governing of the world in a spiritual sense, as kings do in a +political one,--for the disputing with kings about their power,--for +exercising in this world an authority the most unlimited, a license the +most terrific. In a word, if they have found in the Bible some precepts +of a moral tendency and practical utility, they have also found others +to justify crimes the most atrocious. + +Thus, in the Christian religion, morality uniformly depends on the +fanaticism of priests, their passions, their interests: its principles +are never fixed; they vary according to circumstances: the God of whom +they are the organs, and the interpreters, has not said any thing but +what agrees best with their views, and what never contravenes their +interest Following their caprices, he changes his advice continually; +he approves, and disapproves, of the same actions: he loves, or detests, +the same conduct; he changes crime into virtue, and virtue into crime. + +What is the result from all this? It is that the Christians have not +sure principles in morality: it varies with the policy of the priests, +who are in a situation to command the credulity of mankind, and who, +by force of menaces and terrors, oblige men to shut their eyes on their +contradictions, and minds the most honest to commit faults the greatest +which can be committed against religion. It is thus that under a God who +recommends the love of our neighbor, the Christians accustom themselves +from infancy to detest an heretical neighbor, and are almost always in a +disposition to overwhelm him by a crowd of arguments received from their +priests. It is thus that, under a God who ordains we should love our +enemies and forgive their offences, the Christians hate and destroy +the enemies of their priests, and take vengeance, without measure, for +injuries which they pretend to have received. It is thus, that under +a just God, a God who never ceases to boast of his goodness, the +Christians, at the signal of their spiritual guides, become unjust and +cruel, and make a merit of having stifled the cries of nature, the voice +of humanity, the counsels of wisdom, and of public interest. + +In a word, all the ideas of justice and of injustice, of good and evil, +of happiness and of misfortune, are necessarily confounded in the head +of a Christian. His despotic priest commands him, in the name of God, to +put no reliance on his reason, and the man who is compelled to abandon +it for the guidance of a troubled imagination will be far more likely to +consult and admit the most stupid fanaticism as the inspiration of +the Most High. In his blindness, he casts at his feet duties the most +sacred, and he believes himself virtuous in outraging every virtue. Has +he remorse? his priest appeases it speedily, and points out some +easy practices by which he may soon recommend himself to God. Has he +committed injustice, violence, and rapine? he may repair all by giving +to the church the goods of which he has despoiled worthy citizens; or by +repaying by largesses, which will procure him the prayers of the priests +and the favor of heaven. For the priests never reproach men, who give +them of this world's goods, with the injustice, the cruelties, and the +crimes they have been guilty, to support the church and befriend her +ministers; the faults which have almost always been found the most +unpardonable, have always been those of most disservice to the clergy. +To question the faith and reject the authority of the priesthood, have +always been the most frightful crimes; they are truly the sin against +the Holy Ghost, which can never be forgiven either in this world or in +that which is to come. To despise these objects which the priests have +an interest in making to be respected, is sufficient to qualify one for +the appellation of a blasphemer and an impious man. These vague words, +void of sense, suffice to excite horror in the mind of the weak vulgar. +The terrible word sacrilege designates an attempt on the person, the +goods, and the rights of the clergy. The omission of some useless +practice is exaggerated and represented as a crime more detestable than +actions which injure society. In favor of fidelity to fulfil the duties +of religion, the priest easily pardons his slave submitting to vices, +criminal debaucheries, and excesses the most horrible. You perceive, +then, Madam, that the Christian morality has really in view but the +utility of the priests. Why, then, should you be surprised that they +endeavor to make themselves arbitrary and sovereign; that they deem +as faults, and as criminal, all the virtues which agree not with their +marvellous systems? The Christian morality appears only to have been +proposed to blind men, to disturb their reason, to render them abject +and timid, to plunge them into vassalage, to make them lose sight of the +earth which they inhabit, for visions of bliss in heaven. By the aid of +this morality, the priests have become the true masters here below; they +have imagined virtues and practices useful only to themselves; they have +proscribed and interdicted those which were truly useful to society; +they have made slaves of their disciples, who make virtue to consist in +blind submission to their caprices. + +To lay the foundations of a good morality, it is absolutely necessary +to destroy the prejudices which the priests have inspired in us; it is +necessary to begin by rendering the mind of man energetic, and freeing +it from those vain terrors which have enthralled it; it is necessary to +renounce those supernatural notions which have, till now, hindered men +from consulting the volume of nature, which have subjected reason to the +yoke of authority; it is necessary to encourage man, to undeceive him as +to those prejudices which have enslaved him; to annihilate in his bosom +those false theories which corrupt his nature, and which are, in fact, +infidel guides, destructive of the real happiness of the species. It is +necessary to undeceive him as to the idea of his loathing himself, and +especially that other idea, that some of his fellow-creatures are not to +labor with their hands for their support, but in spiritual matters for +his happiness. In fine, it is necessary to influence him with self-love, +that he may merit the esteem of the world, the benevolence and +consideration of those with whom he is associated by the ties of nature +or public economy. + +The morality of religion appears calculated to confound society and +replunge its members into the savage state. The Christian virtues tend +evidently to isolate man, to detach him from those to whom nature has +united him, and to unite him to the priests--to make him lose sight of +a happiness the most solid, to occupy himself only with dangerous +chimeras. We only live in society to procure the more easily those +kindnesses, succors, and pleasures, which we could not obtain living by +ourselves. If it had been destined that we should live miserably in +this world, that we should detest ourselves, fly the esteem of others, +voluntarily afflict ourselves, have no attachment for any one, society +would have been one heap of confusion, the human kind savages and +strangers to one another. However, if it is true that God is the author +of man, it is God who renders man sociable; it is God who wishes man to +live in society where he can obtain the greatest good. If God is good, +he cannot approve that men should leave society to become miserable; if +God is the author of reason, we can only wish that men who are possessed +of reason should employ this distinguishing gift to procure for +themselves all the happiness its exercise can bring them. If God has +revealed himself, it is not in some obscure way, but in in revelation +the most evident and clear of all those supposed revelations, which are +visibly contrary to all the notions we can form of the Divinity. We +are not, however, obliged to dive into the marvellous to establish the +duties man owes to man, since God has very plainly shown them in the +wants of one and the good offices of another person. But it is only by +consulting our reason that we can arrive at the means of contributing to +the felicity of our species. It is then evident that in regarding man as +the creature of God, God must have designed that man should consult his +reason, that it might procure him the most solid happiness, and those +principles of virtue which nature approves. + +What, then, might not our opinions be were we to substitute the morality +of reason for the morality of religion? In place of a partial and +reserved morality for a small number of men, let us substitute a +universal morality, intelligible to all the inhabitants of the earth, +and of which all can find the principles in nature. Let us study +this nature, its wants, and its desires; let us examine the means of +satisfying it; let us consider what is the end of our existence in +society; we shall see that all those who are thus associated are +compelled by their natures to practise affection one to another, +benevolence, esteem, and relief, if desired; we shall see what is that +line of conduct which necessarily excites hatred, ill-will, and all +those misfortunes which experience makes familiar to mankind; our +reason will tell us what actions are the most calculated to excite real +happiness and good will the most solid and extensive; let us weigh these +with those that are founded on visionary theories; their difference will +at once be perceptible; the advantages which are permanent we will not +sacrifice for those that are momentary; we will employ all our faculties +to augment the happiness of our species; we will labor with perseverance +and courage to extirpate evil from the earth; we will assist as much as +we can those who are without friends; we will seek to alleviate their +distresses and their pains; we will merit their regard, and thus fulfil +the end of our being on earth. + +In conducting ourselves in this manner, our reason prescribes a morality +agreeable to nature, reasonable to all, constant in its operation, +effective in its exercise in benefiting all, in contributing to the +happiness of society, collectively and individually, in distinction to +the mysticism preached up by priests. We shall find in our reason and in +our nature the surest guides, superior to the clergy, who only teach us +to benefit themselves. We shall thus enjoy a morality as durable as the +race of man. We shall have precepts founded on the necessity of things, +that will punish those transgressing them, and rewarding those who obey +them. Every man who shall prove himself to be just, useful, beneficent, +will be an object of love to his fellow-citizens; every man who shall +prove himself unjust, useless, and wicked will become an object of +hatred to himself as well as to others; he will be forced to tremble at +the violation of the laws; he will be compelled to do that which is good +to gain the good will of mankind and preserve the regard of those who +have the power of obliging him to be a useful member of the state. + +Thus, Madam, if it should be demanded of you what you would substitute +for the benefit of society, in place of visionary reveries, I reply, +a sensible morality, a good education, profitable habits, self-evident +principles of duty, wise laws, which even the wicked cannot +misunderstand, but which may correct their evil purposes, and +recompenses that may tend to the promotion of virtue. The education of +the present day tends only to make youth the slaves of superstition; +the virtues which it inculcates on them are only those of fanaticism, +to render the mind subject to the priests for the remainder of life; +the motives to duty are only fictitious and imaginary; the rewards and +punishments which it exhibits in an obscure glimmering, produce no other +effect than to make useless enthusiasts and dangerous fanatics. The +principles on which enthusiasm establishes morality are changing and +ruinous; those on which the morality of reason is established are fixed, +and cannot be overturned. Seeing, then, that man, a reasonable being, +should be chiefly occupied about his preservation and happiness--that he +should love virtue--that he should be sensible of its advantages--that +he should fear the consequences of crime--is it to be wondered I should +insist so much on the practice of virtue as his chief good? Men ought to +hate crime because it leads to misery. Society, to exist, must receive +the united virtue of its members, obedience to good laws, the activity +and intelligence of citizens to defend its privileges and its rights. +Laws are good when they invite the members of society to labor for +reciprocal good offices. Laws are just when they recompense or punish in +proportion to the good or evil which is done to society. Laws supported +by a visible authority should be founded on present motives; and thus +they would have more force than those of religion, which are founded +on uncertain motives, imaginary and removed from this world, and which +experience proves cannot suffice to curb the passions of bad men, nor +show them their duty by the fear of punishments after death. + +If in place of stifling human reason, as, is too much done, its +perfectibility were studied; if in place of deluging the world with +visionary notions, truth were inculcated; if in place of pleading a +supernatural morality, a morality agreeable to humanity and resulting +from experience were preached, we should no longer be the dupes of +imaginary theories, nor of terrifying fables as the bases of virtue. +Every one would then perceive that it is to the practice of virtue, to +the faithful observation of the duties of morality, that the happiness +of individuals and of society is to be traced. Is he a husband? He will +perceive that his essential happiness is to show kindness, attachment, +and tenderness to the companion of his life, destined by his own choice +to share his pleasures and endure his misfortunes. And, on the other +hand, she, by consulting her true interests, will perceive that they +consist in rendering homage to her husband, in interdicting every +thought that could alienate her affections, diminish her esteem and +confidence in him. Fathers and mothers will perceive that their children +are destined to be one day their consolation and support in old age, and +that by consequence they have the greatest interest in inspiring them in +early life with sentiments of which they may themselves reap the benefit +when age or misfortune may require the fruits of those advantages that +result from a good education. Their children, early taught to reflect on +these things, will find their interest to lie in meriting the kindness +of their parents, and in giving them proofs that the virtues they are +taught will be communicated to their posterity. The master will perceive +that, to be served with affection, he owes good will, kindness, and +indulgence to those at whose hands he would reap advantages, and by +whose labor he would increase his prosperity; and servants will discover +how much their happiness depends on fidelity, industry, and good temper +in their situations. Friends will find the advantages of a kindred heart +for friendship, and the reciprocity of good offices. The members of the +same family will perceive the necessity of preserving that union +which nature has established among them, to render mutual benefits in +prosperity or in adversity. Societies, if they reflect on the end of +their association, will perceive that to secure it they must observe +good faith and punctuality in their engagements. The citizen, when he +consults his reason, will perceive how much it is necessary, for the +good of the nation to which he belongs, that he should exert himself to +advance its prosperity, or, in its misfortunes, to retrieve its glory. +By consequence every one in his sphere, and using his faculties for +this great end, will find his own advantage in restraining the bad as +dangerous, and opposing enemies to the state as enemies to himself. + +In a word, every man who will reflect for himself will be compelled to +acknowledge the necessity of virtue for the happiness of the world. It +is so obvious that justice is the basis of all society; that good will +and good offices necessarily procure for men affection and respect; that +every man who respects himself ought to seek the esteem of others; that +it is necessary to merit the good opinion of society; that he ought to +be jealous of his reputation; that a weak being, who is every instant +exposed to misfortunes, ought to know what are his duties, and how he +should practise them for the benefit of himself and the assembly of +which he is a member. + +If we reflect for one moment on the effects of the passions, we shall +perceive the necessity of repressing them, if we would spare ourselves +vain regrets and useless sorrows, which certainly always afflict those +who obey not the laws. Thus, a single reflection will suffice to show +the impropriety of anger, the dreadful consequences of revenge, calumny, +and backbiting. Every one must perceive that in giving a free course to +unbridled desires, he becomes the enemy of society, and then it is the +part of the laws to restrain him who renounces his reason and despises +the motives that ought to guide him. + +If it is objected that man is not a free agent, and therefore is unable +to restrain his passions, and that consequently the law ought not +to punish him, I reply that the community are impelled by the same +necessity to hate what is injurious, and for their own conservation and +happiness have the right to restrain an unhappily organized individual +who is impelled to injure himself and others. The inevitable faults of +men necessarily excite the hatred of those who suffer from them. + +If the man who consults his reason has real and powerful motives for +doing good to others and abstaining from injuring them, he has present +motives equally urgent to restrain him from the commission of vice. +Experience may suffice to show him that if he becomes sooner or later +the victim of his excesses, he ceases to be the friend of virtue, and +exists only to serve vice, which will infallibly punish him. This being +allowed, prudence, or the desire of preserving one's self free from the +contamination of evil, ought to inculcate to every man his path of +duty; and, unless blinded by his passions, he must perceive how much +moderation in his pleasures, temperance, chastity, contribute to +happiness; that those who transgress in these respects are necessarily +the victims of ill health, and too often pass a life both infirm and +unfortunate, which terminates soon in death. + +How is it possible, then, Madam, from visionary theories to arrive +at these conclusions, and establish from supernatural phantasms the +principles of private and public virtue? Shall we launch into unknown +regions to ascertain our duty and to keep our station in society? Is +it not sufficient if we wish to be happy that we should endeavor to +preserve ourselves in those maxims which reason approves, and on which +virtue is founded? Every man who would perish, who would render his +existence miserable, whoever would sacrifice permanent happiness for +present pleasure, is a fool, who reflects not on the interests that are +dearest to him. + +If there are any principles so clear as the morality of humanity has +been and is still proved to be, they are such as men ought to observe. +They are not obscure notions, mysticism, contradictions, which have made +of a science the most obvious and best demonstrated, an unintelligible +science, mysterious and uncertain to those for whom it is designed. +In the hands of the priests, morality has become an enigma; they have +founded our duties on the attributes of a Deity whom the mind of man +cannot comprehend, in place of founding them on the character of man +himself. They have thrown in among them the foundations of an edifice +which is made for this earth. They have desired to regulate our +manners agreeably to equivocal oracles which every instant contradict +themselves, and which too often render their devotees useless to society +and to themselves. They have pretended to render their morality more +sacred by inviting us to look for recompenses and punishments removed +beyond this life, but which they announce in the name of the Divinity. +In fine, they have made man a being who may not even strive at +perfection, by a preordination of some to bliss, and consequent +damnation of others, whose insensibility is the result of this +selection. + +Need we not, then, wonder that this supernatural morality should be so +contrary to the nature and the mind of man? It is in vain that it aims +at the annihilation of human nature, which is so much stronger, so +much more powerful, than imagination. In despite of all the subtile and +marvellous speculations of the priests, man continues always to love +himself, to desire his well being, and to flee misfortune and sorrow. He +has then always been actuated by the same passions. When these passions +have been moderate, and have tended to the public good, they are +legitimate, and we approve those actions which are their effects. When +these passions have been disordered, hurtful to society, or to the +individual, he condemns them; they punish him; he is dissatisfied with +his conduct which others cannot approve. Man always loves his pleasures, +because in their enjoyment he fulfils the end of his existence; if he +exceeds their just bounds he renders himself miserable. + +The morality of the clergy, on the other hand, appears calculated to +keep nature always at variance with herself, for it is almost always +without effect even on the priesthood. Their chimeras serve but to +torture weak minds, and to set the passions at war with nature and their +dogmas. When this morality professes to restrain the wicked, to curb the +passions of men, it operates in opposition to the established laws +of natural religion; for by preserving all its rigor, it becomes +impracticable; and it meets with real devotees only in some few fanatics +who have renounced nature, and who would be singular, even if their +oddities were injurious to society. This morality, adopted for the most +part by devotees, without eradicating their habits or their natural +defects, keeps them always in a state of opposition even with +themselves. Their life is a round of faults and of scruples, of sins and +remorse, of crimes and expiations, of pleasures which they enjoy, but +for which they again reproach themselves for having tasted. In a word, +the morality of superstition necessarily carries with it into the heart +and the family of its devotees inward distress and affliction; it makes +of enthusiasts and fanatics scrupulous devotees; it makes a great many +insensible and miserable; it renders none perfect, few good; and +those only tolerable whom nature, education, and habit had moulded for +happiness. + +It is our temperament which decides our condition; the acquisition +of moderate passions, of honest habits, sensible opinions, laudable +examples, and practical virtues, is a difficult task, but not impossible +when undertaken with reason for one's guide, It is difficult to be +virtuous and happy with a temperament so ardent as to sway the passions +to its will. One must in calmness consult reason as to nis duty. Nature, +in giving us lively passions and a susceptible imagination, has made +us capable of suffering the instant we transgress her bounds. She then +renders us necessary to ourselves, and we cannot proceed to consult +our real interest if we continue in indulgence that she forbids. The +passions which reason cannot restrain are not to be bridled by religion. +It is in vain that we hope to derive succors from religion if we despise +and refuse what nature offers us. Religion leaves men just such as +nature and habit have made them; and if it produce any changes on some +few, I believe I have proved that those changes are not always for the +better. + +Congratulate yourself, then, Madam, on being born with good +dispositions, of having received such honest principles, which shall +carry you through life in the practice of virtue, and in the love of +a fine and exalted taste for the rational pleasures of our nature. +Continue to be the happiness of your family, which esteems and honors +you. Continue to diffuse around you the blessings you enjoy; continue to +perform only those actions which are esteemed by all the world, and all +men will respect you. Respect yourself, and others will respect you. +These are the legitimate sentiments of virtue and of happiness. Labor +for your own happiness, and you will promote that of your family, +who will love you in proportion to the good you do it. Allow me to +congratulate myself if, in all I have said, I have in any measure swept +from your mind those clouds of fanaticism which obscure the reason; +and to felicitate you on your having escaped from vague theories of +imagination. Abjure superstition, which is calculated only to make you +miserable; let the morality of humanity be your uniform religion; that +your happiness may be constant, let reason be your guide; that virtue +may be the idol of your soul, cultivate and love only what is virtuous +and good in the world; and if there be a God who is interested in +the happiness of his creatures, if there be a God full of justice +and goodness, he will not be angry with you for having consulted +your reason; if there be another life, your happiness in it cannot be +doubtful, if God rewards every one according to the good done here. + +I am, with respect, &c. + + + + +LETTER XII. Of the small Consequence to be attached to Men's +Speculations, and the Indulgence which should be extended to them + +Permit me, Madam, to felicitate you on the happy change which you say +has taken place in your opinions. Convinced by reasons as simple as +obvious, your mind has become sensible of the futility of those notions +which have for a long time agitated it; and the inefficacy of those +pretended succors which religious men boasted they could furnish, is now +apparent to you. You perceive the evident dangers which result from a +system that serves only to render men enemies to individual and general +happiness. I see with pleasure that reason has not lost its authority +over your mind, and that it is sufficient to show you the truth that you +may embrace it. You may congratulate yourself on this, which proves the +solidity of your judgment. For it is glorious to give one's self up to +reason, and to be the votary of common sense. Prejudice so arms mankind +that the world is full of people who slight their judgment; nay, who +resist the most obvious pleas of their understanding. Their eyes, long +shut to the light of truth, are unable to bear its rays; but they can +endure the glimmerings of superstition, which plunges them in still +darker obscurity. + +I am not, however, astonished at the embarrassment you have hitherto +felt, nor at your cautious examination of my opinions, which are better +understood the more thoroughly they are examined and compared with +those they oppose. It is impossible to annihilate at once deep-rooted +prejudices. The mind of man appears to waver in a void when those ideas +are attacked on which it has long rested. It finds itself in a new +world, wherein all is unknown. Every system of opinion is but the effect +of habit The mind has as great difficulty to disengage itself from its +custom of thinking, and reflect on new ideas, as the body has to remain +quiescent after it has long been accustomed to exercise. Should you, +for instance, propose to your friend to leave off snuff, as a practice +neither healthful nor agreeable in company, he will not probably listen +to you, or if he should, it will be with extreme pain that he can bring +himself to renounce a habit long familiarized to him. + +It is precisely the same with all our prejudices; those of religion have +the most powerful hold of us. From infancy we have been familiarized +with them; habit has made them a sort of want we cannot dispense +with: our mode of thinking is formed, and familiar to us; our mind is +accustomed to engage itself with certain classes of objects; and our +imagination fancies that it wanders in chaos when it is not fed with +those chimeras to which it had been long accustomed. Phantoms the most +horrible are even clear to it; objects the most familiar to it, if +viewed with the calm eye of reason, are disagreeable and revolting. + +Religion, or rather its superstitions, in consequence of the marvellous +and bizarre notions it engenders, gives the mind continual exercise; and +its votaries fancy they are doomed to a dangerous inaction when they are +suddenly deprived of the objects on which their imagination exerted +its powers. Yet is this exercise so much the more necessary as the +imagination is by far the most lively faculty of the mind; Hence, +without doubt, it becomes necessary men should replace stale fooleries +by those which are novel. This is, moreover, the true reason why +devotion so often affords consolation in great disgraces, gives +diversion for chagrin, and replaces the strongest passions, when they +have been quenched by excess of pleasure and dissipation. The marvellous +arguments, chimeras multiply as religion furnishes activity and +occupation to the fancy; habit renders them familiar, and even +necessary; terrors themselves even minister food to the imagination; and +religion, the religion of priestcraft, is full of terrors. Active and +unquiet spirits continually require this nourishment; the imagination +requires to be alternately alarmed and consoled; and there are thousands +who cannot accustom themselves to tranquillity and the sobriety of +reason. Many persons also require phantoms to make them religious, and +they find these succors in the dogmas of priestcraft. + +These reflections will serve to explain to you the continual variations +to which many persons are subject, especially on the subject of +religion. Sensible, like barometers, you behold them wavering without +ceasing; their imagination floats, and is never fixed; so often as you +find them freely given up to the blackness of superstition, so often +may you behold them the slaves of pernicious prejudices. Whenever they +tremble at the feet of their priests, then are their necks under the +yoke. Even people of spirit and understanding in other affairs are not +altogether exempt from these variations of mental religious temperament; +but their judgment is too frequently the dupe of the imagination. And +others, again, timid and doubting, without spirit, are in perpetual +torment. + +What do I say? Man is not, and cannot always be, the same. His frame is +exposed to revolutions and perpetual vicissitudes; the thoughts of his +mind necessarily vary with the different degrees of changes to which his +body is exposed. When the body is languid and fatigued, the mind has not +usually much inclination to vigor and gayety. The debility of the +nerves commonly annihilates the energies of the soul, although it be +so remarkably distinguished from the body; persons of a bilious and +melancholy temperament are rarely the subjects of joy; dissipation +importunes some, gayety fatigues others. Exactly after the same fashion, +there are some who love to nourish sombre ideas, and these religion +supplies them. Devotion affects them like the vapors; superstition is +an inveterate malady, for which there is no cure in medicine. And it is +impossible to keep him free from superstition, whose breast, the slave +of fear, was never sensible of courage; nay, soldiers and sailors, the +bravest of men, have too often been the victims of superstition. It is +education alone that operates in radically curing the human mind of its +errors. + +Those who think it sufficient, Madam, to render a reason for the +variations which we so frequently remark in the ideas of men, +acknowledge that there is a secret bent of the minds of religious +persons to prejudices, from which we shall almost in vain endeavor to +rescue their understandings. You perceive, at present, what you ought to +think of those secret transitions which our priests would force on you, +as the inspirations of heaven, as divine solicitations, the effects +of grace; though they are, nevertheless, only the effects of those +vicissitudes to which our constitution is liable, and which affect +the robust, as well as the feeble; the man of health, as well as the +valetudinarian. + +If we might form a judgment of the correctness of those notions which +our teachers boast of, in respect to our dissolution at death, we shall +find reason to be satisfied, that there is little or no occasion that +we should have our minds disturbed during our last moments. It is then, +say they, that it is necessary to attend to the condition of man; it is +then that man, undeceived as to the things of this life, acknowledges +his errors. But there is, perhaps, no idea in the whole circle of +theology more unreasonable than this, of which the credulous, in all +ages, have been the dupes. Is it not at the time of a man's dissolution +that he is the least capable of judging of his true interest? His bodily +frame racked, it may be, with pain, his mind is necessarily weakened or +chafed; or if he should be free from excruciating pain, the lassitude +and yielding of nature to the irrevocable decrees of fate at death, +unfit a man for reasoning and judging of the sophisms that are proposed +as panaceas for all his errors. There are, without doubt, as strange +notions as those of religion; but who knows that body and soul sink +alike at death? + +It is in the case of health that we can promise ourselves to reason +with justness; it is then that the soul, neither troubled by fear, nor +altered by disease, nor led astray by passion, can judge soundly of what +is beneficial to man. The judgments of the dying can have no weight with +men in good health; and they are the veriest impostors who lend them +belief. The truth can alone be known, when both body and mind are in +good health. No man, without evincing an insensible and ridiculous +presumption, can answer for the ideas he is occupied with, when worn out +with sickness and disease; yet have the inhuman priests the effrontery +to persuade the credulous to take as their examples the words and +actions of men necessarily deranged in intellect by the derangement of +their corporeal frame. In short, since the ideas of men necessarily vary +with the different variations of their bodies, the man who presumes to +reason on his death bed with the man in health, arrogates what ought not +to be conceded. + +Do not, then, Madam, be discouraged nor surprised, if you should +sometimes think of ancient prejudices reclaiming the rights they have +for a long time exercised over your reason; attribute, then, these +vacillations to some derangement in your frame--to some disordered +movements of mind, which, for a time, suspend your reason. Think that +there are few people who are constantly the same, and who see with +the same eyes. Our frame being subject to continual variations, it +necessarily follows that our modes of thinking will vary. We think one +custom the result of pusillanimity, when the nerves are relaxed and our +bodies fatigued. We think justly when our body is in health; that is to +say, when all its parts are fulfilling their various functions. There +is one mode of thinking, or one state of mind, which in health we call +uncertainty, and which we rarely experience when our frame is in its +ordinary condition. We do not then reason justly, when our frame is not +in a condition to leave our mind subject to incredulity. + +What, then, is to be done, when we would calm our mind, when we wish to +reflect, even for an instant? Let reason be our guide, and we shall +soon arrive at that mode of thinking which shall be advantageous to +ourselves. In effect, Madam, how can a God who is just, good, and +reasonable, be irritated by the manner in which we shall think, seeing +that our thoughts are always involuntary, and that we cannot believe as +we would, but as our convictions increase, or become weakened? Man is +not, then, for one instant, the master of his ideas, which are every +moment excited by objects over which he has no control, and causes +which depend not on his will or exertions. St. Augustine himself bears +testimony to this truth: "There is not," says he, "one man who is at all +times master of that which presents itself to his spirit." Have we +not, then, good reason to conclude, that our thoughts are entirely +indifferent to God, seeing they are excited by objects over which we +have no control, and, by consequence, that they cannot be offensive to +the Deity? + +If our teachers pique themselves on their principles, they ought to +carry along with them this truth, that a just God cannot be offended by +the changes which take place in the minds of his creatures. They ought +to know that this God, if he is wise, has no occasion to be troubled +with the ideas that enter the mind of man; that if they do not +comprehend all his perfections, it is because their comprehension is +limited. They ought to recollect, that if God is all-powerful, his +glory and his power cannot be affected by the opinions and ideas of +weak mortals, any more than the notions they form of him can alter his +essential attributes. In fine, if our teachers had not made it a duty +to renounce common sense, and to close with notions that carry in their +consequences the contradictory evidence of their premises, they +would not refuse to avow that God would be the most unjust, the most +unreasonable, the most cruel of tyrants, if he should punish beings whom +he himself created imperfect, and possessed of a deficiency of reason +and common sense. + +Let us reflect a little longer, and we shall find that the theologians +have studied to make of the Divinity a ferocious master, unreasonable +and changing, who exacts from his creatures qualities they have not, and +services they cannot perform. The ideas they have formed of this unknown +being are almost always borrowed from those of men of power, who, +jealous of their power and respect from their subjects, pretend that it +is the duty of these last to have for them sentiments of submission, +and punish with rigor those who, by their conduct or their discourse, +announce sentiments not sufficiently respectful to their superiors. Thus +you see, Madam, that God has been fashioned by the clergy on the model +of an uneasy despot, suspicious of his subjects, jealous of the opinions +they may entertain of him, and who, to secure his power, cruelly +chastises those who have not littleness of mind sufficient to flatter +his vanity, nor courage enough to resist his power. + +It is evident, that it is on ideas so ridiculous, and so contrary to +those which nature offers us of the Divinity, that the absurd system of +the priests is founded, which they persuade themselves is very sensible +and agreeable to the opinions of mankind; and which is very seriously +insulted, they say, if men think differently; and which will punish with +severity those who abandon themselves to the guidance of reason, the +glory of man. Nothing can be more pernicious to the human kind than this +fatal madness, which deranges all our ideas of a just God--of a God, +good, wise, all-powerful, and whose glory and power neither the devotion +nor rebellion of his creatures can affect. In consequence of these +impertinent suppositions of the priesthood, men have ever been afraid to +form notions agreeable to the mysterious Sovereign of the universe, on +whom they are dependent; their mind is put to the torture to divine his +incomprehensible nature, and, in their fear of displeasing him, they +have assigned to him human attributes, without perceiving that when they +pretend to honor him, they dishonor Deity, and that being compelled to +bestow on him qualities that are incompatible with Deity, they actually +annihilate from their mind the pure representation of Deity, as +witnessed in all nature. It is thus, that in almost all the religions on +the face of the earth, under the pretext of making known the Divinity, +and explaining his views towards mortals, the priests have rendered +him incomprehensible, and have actually promulgated, under the garb of +religion, nothing save absurdities, by which, if we admit them, we shall +destroy those notions which nature gives us of Deity. + +When we reflect on the Divinity, do we not see that mankind have +plunged farther and farther into darkness, as they assimilated him to +themselves; that their judgment is always disturbed when they would make +their Deity the object of their meditations; that they cannot reason +justly, because never have any but obscure and absurd ideas; they are +almost always in uncertainty, and never agree with themselves, because +their principles are replete with doubt; that they always tremble, +because they imagine that it is very dangerous to be deceived; that they +dispute without ceasing, because that it is impossible to be convinced +of any thing, when they reason on objects of which they know nothing, +and which the imaginations of men are forced to paint differently; +in fine, that they cruelly torment one another about opinions equally +uninteresting, though they attach to them the greatest importance, and +because the vanity of the one party never allows it to subscribe to the +reveries of the other? + +It is thus that the Divinity has become to us a source of evil, +division, and quarrels; it is thus that his name alone inspires terror; +it is thus that religion has become the signal of so many combats, and +has always been the true apple of discord among unquiet mortals, who +always dispute with the greatest heat, on subjects of which they can +never have any true ideas. They make it a duty to think and reason +on his attributes; and they can never arrive at any just conclusions, +because their mind is never in a condition to form true notions of +what strikes their senses. In the impossibility of knowing the Deity +by themselves, they have recourse to the opinion of others, whom they +consider more adroit in theology, and who pretend to an they that +intimate acquaintance with God, being inspired by him, and having +secret intelligence of his purposes with regard to the human kind. Those +privileged men teach nothing to the nations of the earth, except what +their reveries have reduced to a system, without giving them ideas +that are clear and definite. They paint God under characters the most +agreeable to their own interests; they make of him a good monarch for +those who blindly submit to their tenets, but terrible to those who +refuse to blindly follow them. + +Thus you perceive, Madam, what those men are who have obviously made of +the Deity an object so bizarre as they announce him, and who, to render +their opinions the more sacred, have pretended that he is grievously +offended when we do not admit implicitly the ideas they promulgate of +God. In the books of Moses God defines himself, _I am that I am_; yet +does this inspired writer detail the history of this God as a tyrant who +tempts men, and who punishes them for being tempted; who exterminated +all the human kind by a deluge, except a few of one family, because one +man had fallen; in a word, who, in all his conduct, behaves as a +despot, whose power dispenses with all the rules of justice, reason, and +goodness. + +Have the successors of Moses transmitted to us ideas more clear, more +sensible, more comprehensible of the Divinity? Has the Son of God made +his Father perfectly known to us? Has the church, perpetually boasting +of the light she diffuses among men, become more fixed and certain, +to do away our uncertainty? Alas! in spite of all these supernatural +succors, we know nothing in nature beyond the grave; the ideas which +are communicated to us, the recitals of our infallible teachers, are +calculated only to confound our judgment, and reduce our reason to +silence. They make of God a pure spirit; that is to say, a being who +has nothing in common with matter, and who, nevertheless, has created +matter, which he has produced from his own fiat--his essence or +substance. They have made him the mirror of the universe, and the soul +of the universe. They have made him an infinite being, who fills all +space by his immensity, although the material world occupies some part +in space. They have made him a being all powerful, but whose projects +are incessantly varying, who neither can nor will maintain man in good +order, nor permit the freedom of action necessary for rational beings, +and who is alternately pleased and displeased with the same beings and +their actions. They make him an infinite good Father, but who avenges +himself without measure. They make of him a monarch infinitely just, but +who confounds the innocent with the guilty, who has mingled injustice +and cruelty, in causing his own Son to be put to death to expiate +the crimes of the human kind; though they are incessantly sinning +and repenting for pardon. They make of him a being full of wisdom and +foresight, yet insensible to the folly and shortsightedness of mortals. +They make him a reasonable being who becomes angry at the thoughts of +his creatures, though involuntary, and consequently necessary; thoughts +which he himself puts into their heads; and who condemns them to eternal +punishments if they believe not in reveries that are incompatible with +the divine attributes, or who dare to doubt whether God can possess +qualities that are not capable of being reconciled among themselves. + +Is it, then, surprising that so many good people are shocked at the +revolting ideas, so contradictory and so appalling, which hurl mortals +into a state of uncertainty and doubt as to the existence of the Deity, +or even to force them into absolute denial of the same? It is impossible +to admit, in effect, the doctrine of the Deity of priestcraft, in which +we constantly see infinite perfections, allied with imperfections the +most striking; in which, when we reflect but momentarily, we shall find +that it cannot produce but disorder in the imagination, and leaves it +wandering among errors that reduce it to despair, or some impostors, +who, to subjugate mankind, have wished to throw them into embarrassment, +confound their reason, and fill them with terror. Such appear, in +effect, to be the motives of those who have the arrogance to pretend +to a secret knowledge, which they distribute among mankind, though they +have no knowledge even of themselves. They always paint God under the +traits of an inaccessible tyrant, who never shows himself but to his +ministers and favorites, who please to veil him from the eyes of the +vulgar; and who are violently irritated when they find any who oppose +their pretensions, or when they refuse to believe the priests and their +unintelligible farragoes. + +If, as I have often said, it be impossible to believe what we cannot +comprehend, or to be intimately convinced of that of which we can form +no distinct and clear ideas, we may thence conclude that, when the +Christians assure us they believe that God has announced himself in +some secret and peculiar way to them that he has not done to other men, +either they are themselves deceived, or they wish to deceive us. Their +faith, or their belief in God, is merely an acceptance of what their +priests have taught them of a Being whose existence they have rendered +more than doubtful to those who would reason and meditate. The Deity +cannot, assuredly, be the being whom the Christians admit on the word of +their theologians. Is there, in good truth, a man in the world who can +form any idea of a spirit? If we ask the priests what a spirit is, they +will tell us that a spirit is an immaterial being who has none of +the passions of which men are the subjects. But what is an immaterial +spirit? + +It is a being that has none of the qualities which we can fathom; that +has neither form, nor extension, nor color. + +But how can we be assured of the existence of a being who has none of +these qualities? It is by _faith_, say the priests, that we must be +assured of his existence. But what is this _faith?_ It is to adhere, +without examination, to what the priests tell us. But what is it the +priests tell us of God? They tell us of things which we can neither +comprehend nor they reconcile among themselves. The existence, even +of God, has, in their hands, become the most impenetrable mystery in +religion. But do the priests themselves comprehend this ineffable God, +whom they announce to other men? Have they just ideas of him? Are they +themselves sincerely convinced of the existence of a being who unites +incompatible qualities which reciprocally exclude the one or the other? +We cannot admit it; and we are authorized to conclude, that when the +priests profess to believe in God, either they know not what they say, +or they wish to deceive us. + +Do not then be surprised, Madam, if you should find that there are, in +fact, people who have ventured to doubt of the existence of the Deity +of the theologians, because, on meditating on the descriptions given of +him, they have discovered them to be incomprehensible, or replete with +contradiction. Do not be astonished if they never listen, in reasoning, +to any arguments that oppose themselves to common sense, and seek, for +the existence of the priests' Deity, other proofs than have yet been +offered mankind. His existence cannot be demonstrated in revelations, +which we discover, on examination, to be the work of imposture; +revelations sap the foundations laid down for belief in a Divinity, +which they would wish to establish. + +This existence cannot be founded on the qualities which our priests +have assigned to the Divinity, seeing that, in the association of these +qualities, there only results a God whom we cannot comprehend, and by +consequence of whom we can form no certain ideas. This existence cannot +be founded on the moral qualities which our priests attribute to the +Divinity, seeing these are irreconcilable in the same subject, +who cannot be at once good and evil, just and unjust, merciful and +implacable, wise and the enemy of human reason. + +On what, then, ought we to found the existence of God? The priests +themselves tell us that it is on reason, the spectacle of nature, and on +the marvellous order which appears in the universe. Those to whom these +motives for believing in the existence of the Divinity do not appear +convincing, find not, in any of the religions in the world, motives more +persuasive; for all systems of theology, framed for the exercise of the +imagination, plunge us into more uncertainty respecting their evidence, +when they appeal to nature for proofs of what they advance. + +What, then, are we to think of the God of the clergy? Can we think that +he exists, without reasoning on that existence? And what shall we +think of those who are ignorant of this God, or have no belief in his +existence; who cannot discover him in the works of nature, either as +good or evil; who behold only order and disorder succeeding alternately? +What idea shall we form of those men who regard matter as eternal, as +actuated on by laws peculiar to itself; as sufficiently powerful to +produce itself under all the forms we behold; as perpetually exerting +itself in nourishing and destroying itself, in combining and dissolving +itself; as incapable of love or of hatred; as deprived of the faculties +of _intelligence_ and _sentiment_ known to belong to beings of our +species, but capable of supporting those beings whose organization has +made them intelligent, sensible, and reasonable? + +What shall we say of those Freethinkers who find neither good nor evil, +neither order nor disorder, in the universe; that all things are but +relative to different conditions of beings, of which they have evidence; +and that all that happens in the universe is necessary, and subjected to +destiny? In a word, what shall we think of these men? + +Shall we say that they have only a different manner of viewing things, +or that they use different words in expressing themselves? They +call that _Nature_ which others call the _Divinity_; they call that +_Necessity_ which all others call the _Divine decrees_; they call that +the _Energy of Nature_ which others call the _Author of Nature_; they +call that _Destiny_, or _Fate_, which others call _God_, whose laws are +always going forward. + +Have, we, then, any right to hate and to exterminate them? No, without +doubt; at least, we cannot admit that we have any reason that those +should perish, who speak only the same language with ourselves, and who +are reciprocally beneficial to us. Nevertheless, it is to this degree of +extravagance that the baneful ideas of religion have carried the +human mind. Harassed, and set on by their priests, men have hated and +assassinated each other, because that in religious matters they agree +not to one creed. Vanity has made some imagine that they are better than +others, more intelligible, although they see that theology is a language +which they neither understand, nor which they themselves could invent. +The very name of Freethinker suffices to irritate them, and to arm the +fury of others, who repeat, without ceasing, the name of God, without +having any precise idea of the Deity. If, by chance, they imagine that +they have any notions of him, they are only confused, contradictory, +incompatible, and senseless notions, which have been inspired in their +infancy by their priests, and those who, as we have seen, have painted +God in all those traits which their imagination furnished, or those +who appear more conformed to their passions and interests than to the +well-being of their fellow-creatures. + +The least reflection will, nevertheless, suffice to make any one +perceive, that God, if he is just and good, cannot exist as a being +known to some, but unknown to others. If Freethinkers are men void +of reason, God would be unjust to punish them for being blind and +insensible, or for having too little penetration and understanding to +perceive the force of those natural proofs on which the existence of +the Deity has been founded. A God full of equity cannot punish men for +having been blind or devoid of reason. The Freethinkers, as foolish +as they are supposed, are beings less insensible than those who make +professions of believing in a God full of qualities that destroy one +another; they are less dangerous than the adorers of a changeable Deity, +who, they imagine, is pleased with the extermination of a large +portion of mankind, on account of their opinions. Our speculations are +indifferent to God, whose glory man cannot tarnish--whose power mortals +cannot abridge. They may, however, be advantageous to ourselves; they +may be perfectly indifferent to society, whose happiness they may not +affect; or they may be the reverse of all this. For it is evident that +the opinions of men do not influence the happiness of society. + +Hence, Madam, let us leave men to think as they please, provided that +they act in such a manner as promotes the general good of society. The +thoughts of men injure not others; their actions may--their reveries +never. Our ideas, our thoughts, our systems, depend not on us. He who is +fully convinced on one point, is not satisfied on another. All men have +not the same eyes, nor the same brains; all have not the same ideas, the +same education, or the same opinions; they never agree wholly, when +they have the temerity to reason on matters that are enveloped in the +obscurity of imaginative fiction, and which cannot be' subject to the +usual evidence accompanying matters of report, or historic relation. + +Men do not long dispute on objects that are cognizable to their senses, +and which they can submit to the test of experience. The number +of self-evident truths on which men agree is very small; and the +fundamentals of morality are among this number. It is obvious to all +men of sense, that beings, united in society, require to be regulated +by justice, that they ought to respect the happiness of each other, +that mutual succor is indispensable; in a word, that they are obliged to +practise virtue, and to be useful to society, for personal happiness. +It is evident to demonstration, that the interest of our preservation +excites us to moderate our desires, and put a bridle on our passions; +to renounce dangerous habits, and to abstain from vices which can only +injure our fortune, and undermine our health. These truths are evident +to every being whose passions have not dominion over his reason; they +are totally independent of theological speculations, which have neither +evidence nor demonstration, and which our mind can never verify; +they have nothing in common with the religious opinions on which +the imagination soars from earth to sky, nor with the fanaticism and +credulity which are so frequently producing among mankind the most +opposite principles to morality and the well-being of society. + +They who are of the Freethinkers' opinions are not more dangerous +than they who are of the priests' opinions. In short, Christianity +has produced effects more appalling than heathenism. The speculative +principles of the Freethinkers have done no injury to Society; the +contagious principles of fanaticism and enthusiasm have only served to +spread disorder on the earth. If there are dangerous notions and fatal +speculations in the world, they are those of the devotees, who obey a +religion that divides men, and excites their passions, and who sacrifice +the interests of society, of sovereigns, and their subjects, to their +own ambition, their avarice, their vengeance and fury. + +There is no question that the Freethinker has motives to be good, even +though he admit not notions that bridle his passions. It is true that +the Freethinker has no invisible motives, but he has motives, and a +visible restraint, which, if he reflects, cannot fail to regulate his +actions. If he doubts about religion, he does not question the laws of +moral obligation; nor that it is his duty to moderate his passions, to +labor for his happiness and that of others, to avoid hatred, disdain, +and discord as crimes; and that he should shun vices which may injure +his constitution, reputation, and fortune. Thus, relatively to his +morality, the Freethinker has principles more sure than those of +superstition and fanaticism. In fine, if nothing can restrain the +Freethinker, a thousand forces united would not prevent the fanatic from +the commission of crimes, and the violation of duties the most sacred. + +Besides, I believe that I have already proved that the morality +of superstition has no certain principles; that it varies with the +interests of the priests, who explain the intentions of the Divinity, +as they find these accordant or discordant to their views and interests; +which, alas! are too often the result of cruel and wicked purposes. On +the contrary, the Freethinker, who has no morality but what he draws +from the nature and character of man, and the constant events which +transpire in society, has a certain morality that is not founded either +on the caprice of circumstances or the prejudices of mankind; a morality +that tells him when he does evil, and blames him for the evil so done, +and that is superior to the morality of the intolerant fanatic and +persecutor. + +You thus perceive, Madam, on which side the morality of the Freethinkers +leans, what advantages it possesses over that inculcated on the +superstitious devotee, who knows no other rule than the caprice of +his priest, nor any other morality than what suits the interest of the +clergy, nor any other virtues than such as make him the slave of their +will, and which are too often in opposition to the great interests +of mankind. Thus you perceive, that what is understood by the natural +morality of the Freethinker, is much more constant and more sure than +that of the superstitious, who believe they can render themselves +agreeable to God by the intercession of priests. If the Freethinker is +blind or corrupted, by not knowing his duties which nature prescribes +to him, it is precisely in the same way as the superstitious, whose +invisible motives and sacred guides prevent him not from going +occasionally astray. + +These reflections will serve to confirm what I have already said, +to prove that morality has nothing in common with religion; and that +religion is its own enemy, though it pretends to dispense with support +from other sources. True morality is founded on the nature of man; the +morality of religion is founded only on the chimeras of imagination, and +on the caprice of those who speak of the Deity in a language too often +contrary to nature and right reason. + +Allow me, then, Madam, to repeat to you, that morality is the only +natural religion for man; the only object worthy his notice on earth; +the only worship which he is required to render to the Deity. It +is uniform, and replete with obvious duties, which rest not on the +dictation of priests, blabbing chitchat they do not understand. If it be +this morality which I have defined, that makes us what we are, ought we +not to labor strenuously for the happiness of our race? If it be this +morality that makes us reasonable; that enables us to distinguish good +from evil, the useful from the hurtful; that makes us sociable, and +enables us to live in society to receive and repay mutual benefits; we +ought at least to respect all those who are its friends. If it be this +morality which sets bounds to our temper, it is that which interdicts +the commission in thought, word, or action, of what would injure +another, or disturb the happiness of society. If it attach us to the +preservation of all that is dear to us, it points out how by a certain +line of conduct we may preserve ourselves; for its laws, clear and of +easy practice, inflict on those who disobey them instant punishment, +fear, and remorse; on the other hand, the observance of its duties is +accompanied with immediate and real advantages, and notwithstanding the +depravity which prevails on earth, vice always finds itself punished, +and virtue is not always deprived of the satisfaction it yields, of the +esteem of men, and the recompense of society; even if men are in other +respects unjust, they will concede to the virtuous the due meed of +praise. + +Behold, Madam, to what the dogmas of natural religion reduce us: in +meditating on it, and in practising its duties, we shall be truly +religious, and filled with the spirit of the Divinity; we shall be +admired and respected by men; we shall be in the right way to be loved +by those who rule over us, and respected by those who serve us; we shall +be truly happy in this world, and we shall have nothing to fear in the +next. + +These are laws so clear, so demonstrable, and whose infraction is so +evidently punished, whose observance is so surely recompensed, that +they constitute the code of nature of all living beings, sentient +and reasoning; all acknowledge their authority; all find in them the +evidence of Deity, and consider those as sceptics who doubt their +efficacy. The Freethinker does not refuse to acknowledge as fundamental +laws, those which are obviously founded on the God of Nature, and on +the immutable and necessary circumstances of things cognizable to the +faculties of sentient natures. The Indian, the Chinese, the savage, +perceives these self-evident laws, whenever he is not carried headlong +by his passions into crime and error. In fine, these laws, so true, and +so evident, never can appear uncertain, obscure, or false, as are those +superstitious chimeras of the imagination, which knaves have substituted +for the truths of nature and the dicta of common sense; and those +devotees who know no other laws than those of the caprices of their +priests, necessarily obey a morality little calculated to produce +personal or general happiness, but much calculated to lead to +extravagance and inconvenient practices. + +Hence, charming Eugenia, you will allow mankind to think as they please, +and judge of them after their actions. Oppose reason to their systems, +when they are pernicious to themselves or others; remove their +prejudices if you can, that they may not become the victims of their +caprices; show them the truth, which may always remove error; banish +from their minds the phantoms which disturb them; advise them not to +meditate on the mysteries of their priests; bid them renounce all those +illusions they have substituted for morality; and advise them to turn +their thoughts on that which conduces to their happiness. Meditate +yourself on your own nature, and the duties which it imposes on you. +Fear those chastisements which follow inattention to this law. Be +ambitious to be approved by your own understanding, and you will rarely +fail to receive the applauses of the human kind, as a good member of +society. + +If you wish to meditate, think with the greatest strength of your +mind on your nature. Never abandon the torch of reason; cherish truth +sincerely. When you are in uncertainty, pause, or follow what appears +the most probable, always abandoning opinions that are destitute of +foundation, or evidence of their truth and benefit to society. Then will +you, in good truth, yield to the impulse of your heart when reason +is your guide; then will you consult in the calmness of passion, and +counsel yourself on the advantages of virtue, and the consequences of +its want; and you may flatter yourself that you cannot be displeasing to +a wise God, though you disbelieve absurdities, nor agreeable to a good +God in doing things hurtful to yourself or to others. + +Leaving you now to your own reflections, I shall terminate the series of +Letters you have allowed me to address you. Bidding you an affectionate +farewell, I am truly yours. + + + + + + + +End of Project Gutenberg's Letters To Eugenia, by Paul Henri Thiry Holbach + +*** END OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + +***** This file should be named 38094-8.txt or 38094-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/8/0/9/38094/ + +Produced by David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Letters To Eugenia + Or, A Preservative Against Religious Prejudices + +Author: Paul Henri Thiry Holbach + +Release Date: November 22, 2011 [EBook #38094] +Last Updated: January 25, 2013 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + + + + +Produced by David Widger + + + + + +</pre> + <div style="height: 8em;"> + <br /><br /><br /><br /><br /><br /><br /><br /> + </div> + <h1> + LETTERS TO EUGENIA; + </h1> + <h2> + or,<br /> A PRESERVATIVE AGAINST RELIGIOUS PREJUDICES. + </h2> + <p> + <br /> + </p> + <h2> + By Baron D'holbach + </h2> + <h4> + (Paul Henri Thiry Holbach (baron d') Nicolas Fréret) + </h4> + <p> + <br /> + </p> + <h3> + Translated From The French, By Anthony C. Middleton, M.D. + </h3> + <p> + <br /><br /> + </p> + <h4> + ..."Arctis Religionum animos nodis exsolvere pergo."<br /> Lucretii De + Rerum Natura, lib. iv. v. 6,7. <br /><br /> 1870 + </h4> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <h3></h3> + <p class="toc"> + <a href="#link2H_4_0001"> NAIGEON'S PREFACE. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0002"> <b>LETTERS TO EUGENIA</b> </a> + </p> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <p class="toc"> + <a href="#link2H_4_0003"> LETTER I. Of the Sources of Credulity, and + of the Motives which should lead to an examination of religion. </a> + </p> + <p class="toc"> + <a href="#link2H_4_0004"> LETTER II. Of the Ideas which Religion + gives us of the Divinity </a> + </p> + <p class="toc"> + <a href="#link2H_4_0005"> LETTER III. An Examination of the Holy + Scriptures, of the Nature of the Christian Religion, and of the + Proofs upon which Christianity is founded </a> + </p> + <p class="toc"> + <a href="#link2H_4_0006"> LETTER IV. Of the fundamental dogmas of + the Christian Religion </a> + </p> + <p class="toc"> + <a href="#link2H_4_0007"> LETTER V. Of the Immortality of the Soul, + and of the Dogma of another Life </a> + </p> + <p class="toc"> + <a href="#link2H_4_0008"> LETTER VI. Of the Mysteries, Sacraments, + and Religious Ceremonies of Christianity </a> + </p> + <p class="toc"> + <a href="#link2H_4_0009"> LETTER VII. Of the pious Rites, Prayers, + and Austerities of Christianity </a> + </p> + <p class="toc"> + <a href="#link2H_4_0010"> LETTER VIII. Of Evangelical Virtues and + Christian Perfection </a> + </p> + <p class="toc"> + <a href="#link2H_4_0011"> LETTER IX. Of the advantages contributed + to Government by Religion </a> + </p> + <p class="toc"> + <a href="#link2H_4_0012"> LETTER X. On the Advantages Religion + confers on those who profess it </a> + </p> + <p class="toc"> + <a href="#link2H_4_0013"> LETTER XI. Of Human or Natural Morality + </a> + </p> + <p class="toc"> + <a href="#link2H_4_0014"> LETTER XII. Of the small Consequence to be + attached to Men's Speculations, and the Indulgence which should be + extended to them </a> + </p> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0001" id="link2H_4_0001"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + NAIGEON'S PREFACE. + </h2> + <h3> + 1768. + </h3> + <p> + For many years this work has been known under the title of <i>Letters to + Eugenia</i>. The secretive character of those, however, into whose hands + the manuscript at first fell; the singular and yet actual pleasure that is + caused generally enough in the minds of all men by the exclusive + possession of any object whatever; that kind of torpor, servitude, and + terror in which the tyrannical power of the priests then held all minds—even + those who by the superiority of their talents ought naturally to be the + least disposed to bend under the odious yoke of the clergy,—all + these circumstances united contributed so much to stifle in its birth, if + I may so express myself, this important manuscript, that for a long time + it was supposed to be lost; so much did those who possessed it keep it + carefully concealed, and so constantly did they refuse to allow a copy to + be taken. The manuscripts, indeed, were so scarce, even in the libraries + of the curious, that the late M. De Boze, whose pleasure it was to collect + the rarest works belonging to every species of literature, could never + succeed in acquiring a copy of the <i>Letters to Eugenia</i>, and in his + time there were only three in Paris; it may have been from design, <i>propter + metum Judĉorum;</i>* it may have been there were actually no more known. + </p> +<pre xml:space="preserve"> + * On account of fear of the Jews, or, in other words, the + intolerant clergy of the despotic government. +</pre> + <p> + It is not till within five or six years that MSS. of these letters have + become more common; and there is reason to believe that they are now + considerably multiplied, since the copy from which this edition is printed + has been revised and corrected by collation with six others, that have + been collected without any great difficulty. Unhappily, all these copies + swarm with faults, which corrupt the sense, and comprehend many + variations, but which also, to use the language of the Biblical critics, + have served sometimes to discover and to fix the true reading! More often, + however, they have rendered it more uncertain than it was before what one + ought to be followed—a new proof of the multiplicity of copies, + because the more numerous are the manuscripts of a work, the more they + differ from each other, as any one may be fully convinced by consulting + those of the <i>Letter of Thrasybulus to Leucippus</i>, and the various + readings of the New Testament collected by the learned Mill, and which + amount to more than thirty thousand. + </p> + <p> + However this may be, we have spared no pains to reestablish the text in + all its purity; and we venture to say, that, with the exception of four or + five passages, which we found corrupted in all the manuscripts that we had + an opportunity to collate, and which we have amended to the best of our + ability, the edition of these letters that we now offer to the reader will + probably conform almost exactly with the original manuscript of the + author. + </p> + <p> + With regard to the author's name and quality we can offer nothing but + conjectures. The only particulars of his life upon which there is a + general agreement are, that he lived upon terms of great intimacy with the + Marquis de la Fare, the Abbé de Chaulieu, the Abbé Terrasson, Fontenelle, + M. de Lasseré, &c. The late MM. Du Marsais and Falconnet have often + been heard to declare that these letters were composed by some one + belonging to the school of Seaux. All that we can pronounce with certainty + is the fact, that it is only necessary to read the work to be entirely + convinced the author was a man of extensive knowledge, and one who had + meditated profoundly concerning the matters upon which he has treated. His + style is clear, simple, easy, and in which we may remark a certain + urbanity, that leads us to be sure that he was not an obscure individual, + nor one to whom good company and polished society were unfamiliar. But + what especially distinguishes this work, and which should endear it to all + good and virtuous people, is the signal honesty which pervades and + characterizes it from the very beginning to the end. It is impossible to + read it without conceiving the highest idea of the author's probity, + whoever he may have been—without desiring to have had him for a + friend, to have lived with him, and, in a word, without rendering justice + to the rectitude of his intentions, even when we do not approve of his + sentiments. The love of virtue, universal benevolence, respect to the + laws, an inviolable attachment to the duties of morality, and, in fine, + all that can contribute to render men better, is strongly recommended in + these Letters. If, on the one hand he completely overthrows the ruinous + edifice of Christianity, it is to erect, on the other hand, the immovable + foundations of a system of morality legitimately established upon the + nature of man, upon his physical wants, and upon his social relations—a + base infinitely better and more solid than that of religion, because + sooner or later the lie is discovered, rejected, and necessarily drags + with it what served to sustain it. On the contrary, the truth subsists + eternally, and consolidates itself as it grows old: <i>Opinionum commenta + delet dies, naturĉ judicia confirmat.</i>* + </p> + <p> + The motto affixed to many of the manuscript copies of these Letters proves + that the worthy man to whom we owe them did not desire to be known as + their author, and that it was neither the love of reputation, nor the + thirst of glory, nor the ambition of being distinguished by bold opinions, + which the priests, and the satellites subjected to them by ignorance, + denominate <i>impieties</i>, which guided his pen. It was only the desire + of doing good to his fellow-beings by enlightening them, which actuated + him, and the wish to uproot, so to speak, religion itself, as being the + source of all the woes which have afflicted mankind for so many ages. This + is the motto of which we spoke:— + </p> +<pre xml:space="preserve"> + "Si j'ai raison, qu'importe à qui je suis?" + (If reason's mine, no matter who I am.) + + * "Time effaces the comments of opinion, but it confirms the + judgments of nature."—Cicero. +</pre> + <p> + It is a verse of Corneille, whose application is exceedingly appropriate, + and which should be upon the frontispiece of all books of this nature. + </p> + <p> + We are unable to say any thing more certain concerning the person to whom + our author has addressed his work. It appears, however, from many + circumstances in these Letters, that she was not a supposititious + marchioness, like her of the <i>Worlds</i> of M. de Fontenelle, and that + they have really been written to a woman as distinguished by her rank as + by her manners. Perhaps she was a lady of the school of the Temple, or of + Seaux. But these details, in reality, as well as those which concern the + name and the life of our author, the date of his birth, that of his death, + &c., are of little importance, and could only serve to satisfy the + vain curiosity of some idle readers, who avidiously collect these kind of + anecdotes, who receive from them a kind of existence in the world, and who + feel more satisfaction from being instructed in them than from the + discovery of a truth. I know that they endeavor to justify their curiosity + by saying that when a person reads a book which creates a public + sensation, and with which he is himself much pleased, it is natural he + should desire to know to whom a grateful homage should be addressed. In + this case the desire is so much the more unreasonable because it cannot be + satisfied; first, because when death and proscription is the penalty, + there has never been and there never will be a man of letters so + imprudent, and, to speak plainly, so strangely daring, as to publish, or + during his life to allow a book to be printed, in which he tramples under + foot temples, altars, and the statues of the gods, and where he attacks + without any disguise the most consecrated religious opinions; secondly, + because it is a matter of public notoriety that all the works of this + character which have appeared for many years are the secret testaments of + numbers of great men, obliged during their lives to conceal their light + under a bushel, whose heads death has withdrawn from the fury of + persecutors, and whose cold ashes, consequently, do not hear in the tomb + either the importunate and denunciatory cries of the superstitious, or the + just eulogiums of the friends of truth; thirdly and lastly, <i>because + this curiosity, so unfortunately entertained, may compromise in the most + cruel manner the repose, the fortune, and the liberty of the relatives and + friends of the authors of these bold books!</i> This single consideration + ought, then, to determine those hazarders of conjectures, if they have + really good intentions, to wrap in the inmost folds of their hearts + whatever suspicions they may entertain concerning the author, however true + or false they may be, and to turn their inquiring spirits to a use more + beneficial for both themselves and others. + </p> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + TRANSLATOR'S PREFACE. + </h2> + <p> + In 1819 an anonymous translation of the Letters to Eugenia was published + in London by Richard Carlile. This translation in some of its parts was + sufficiently complete and correct, but in others it was at absolute + variance with the original work; in other parts, also, it was interlarded + with matter not written by d'Holbach; and in others, large portions of the + original Letters were entirely omitted, as were likewise a number of notes + and the whole of the preliminary observations, with which the volume was + introduced to the public by Naigeon, so long the intimate friend of both + d'Holbach and Diderot. In again presenting the work in an English dress, + the London translation has been made the foundation of this, but the whole + has been thoroughly revised and collated with the original. The omitted + portions have been translated and inserted in their proper places, and + though some passages of the London work, not entirely faithful to the + original, have been allowed to stand, yet the book, as it now appears, is + essentially a new one, and is the most accurate and complete translation + of the Letters to Eugenia which has ever been made into the English + language. + </p> + <p> + The work at first came anonymously from the press, and the mystery of its + authorship was sedulously maintained in the introductory observations of + Naigeon, in consequence of the danger which then attended the issue of + Infidel productions, not only in France but throughout Christendom. The + book was printed in Amsterdam, at d'Holbach's own expense, by Marc-Michael + Rey, a noble printer, to whom the world is greatly indebted for the + inestimable aid he rendered the philosophers. But bold as he was, and then + living in a country the most free of any in the world, he dared not openly + send these Letters from his own press. They were issued in 1768, in two + duodecimo volumes, without any publisher's name, and with the imprint of + <i>London</i> on the title page, in order to set those persecutors at bay + who were prowling for victims, and who sought to burn author, printer, and + book at the same pile. The prudence of the author and printer saved <i>them</i> + from this fate; but the book had hardly reached France before its sale was + forbidden under penalty of fines and imprisonment, and it was condemned by + an act of Parliament to be burnt by the public executioner in the streets + of Paris, all of which particulars will be narrated in the Biographical + Memoir of Baron d'Holbach, which I am now preparing for the press. + </p> + <p> + Of the excellence of the Letters to Eugenia, nothing need here be said. + The work speaks for itself, and abounds in that eloquence peculiar to its + author, and overflows with kindly sentiments of humanity, benevolence and + virtue. Like d'Holbach's other works, it is distinguished by an ardent + love of liberty, and an invincible hatred of despotism; by an unanswerable + logic, by deep thought, and by profound ideas. The tyrant and the priest + are both displayed in their true colors; but while the author shows + himself inexorable as fate towards oppressive hierarchies and false ideas, + he is tender as an infant to the unfortunate, to those overburdened with + unreasonable impositions, to those who need consolation and guidance, and + to those searching after truth. Addressed, as the Letters were, to a lady + suffering from religious falsehoods and terrors, the object of the writer + is set forth in the motto from Lucretius which he placed on the title + page, and which may thus be expressed in English:— + </p> +<pre xml:space="preserve"> + "Reason's pure light I seek to give the mind, + And from Religion's fetters free mankind." + + A. C. M. +</pre> + <p> + The name of the lady was designedly kept in secrecy, and was unknown, + except to <i>a very few</i>, till some years after d'Holbach's death. We + now know from the <i>Feuilles Posthumes</i> of Lequinio, who had it from + Naigeon, that the <i>Letters</i> were written several years before their + publication, for the instruction of a lady formerly distinguished at the + French Court for her graces and virtues. They were addressed to the + charming Marguerite, Marchioness de Vermandois. Her husband held the + lucrative post of farmer-general to the king, and besides inherited large + estates. He possessed excellent natural abilities, and his mind was + strengthened and adorned by culture and letters. Had his modesty permitted + him, to appear as such, he would now be known as a poet of genius and + merit, for he wrote some poems and plays that were much admired by all who + were allowed to peruse them. He was married in 1763, on the day he + completed his twenty-first year, to Marguerite Justine d'Estrades, then + only nineteen years of age, and whom he saw for the first time in his life + only six weeks before they became husband and wife. Like most of the + matches then made among the higher classes in France, this was one of a + purely mercenary character. The father of the Marquis de Vermandois, and + the father of Marguerite, as a means of joining their estates, contracted + their children without deigning to consult the wishes of the parties, and + obedience or disinheritance was the only alternative. When the compact was + concluded, Marguerite was taken from the convent where for five years she + had lived as a boarder and scholar, and commenced her married life and her + course in the fashionable world at the same time. The match was far more + fortunate than such matches then generally proved to be. Marguerite's + husband was passionately attached to her, and that attachment was + returned. The Marquis was a friend of Baron d'Holbach, and soon after his + marriage introduced his wife to him. Among all the beauties of Paris the + Marchioness was one of the most lovely and fascinating. Her features were + remarkably beautiful, and the bloom and clearness of her complexion were + such as absolutely to render necessary the old comparison of the rose and + the lily to do them justice. To these were added a voluptuous figure, + agreeable manners, the graces and vivacity of wit, and the still more + enduring attractions of good humor, purity, and benevolence! A female like + her could not but be dear to all who enjoyed her intimacy, and a strong + friendship sprang up between her and Baron d'Holbach. Greatly pleased with + him at first, Marguerite was afterwards as greatly shocked. When their + intercourse had become so familiar as to permit that frankness and freedom + of conversation which prevails among intimate friends, she discovered that + the Baron was an unbeliever in the Christian dogmas which she had learned + at the convent, where, in consequence of her mother's death, she had been + educated. She had been taught that an Infidel was a monster in all + respects, and she was astounded to find unbelievers in men so agreeable in + manners and person, and so profound in learning, as d'Holbach, Diderot, + d'Alembert, and others. She could deny neither their goodness nor their + intellectual qualities, and while she admired the individuals she + shuddered at their incredulity. Especially did she mourn over Baron + d'Holbach. He had a wife as charming as herself, formerly the lovely + Mademoiselle d'Aïne, whose beautiful features and seductive figure + presented "A combination, and a form, indeed, Where every god did seem to + set his seal." + </p> + <p> + Nothing was more natural than that two such women should imbibe the + deepest tenderness for each other. But alas! the Baron's wife was tainted + with her husband's heresies; and yet in their home did the Marchioness see + all the domestic virtues exemplified, and beheld that sweet harmony and + unchangeable affection for which the d'Holbachs were eminently + distinguished among their acquaintances, and which was remarkable from its + striking contrast with the courtly and Christian habits of the day. At a + loss what to do, the Marchioness consulted her confessor, and was advised + to withdraw entirely from the society of the Baron and his wife, unless + she was willing to sacrifice all her hopes of heaven, and to plunge + headlong down to hell. Her natural good sense and love of her friends + struggled with her monastic education and reverence for the priests. The + conflict rendered her miserable; and unable to enjoy happiness, she + retired to her husband's country seat, where she brooded over her wishes + and her terrors. In this state of mind she at length wrote a touching + letter to the Baron, and laid open her situation, requesting him to + comfort, console, and enlighten her. Such was the origin of the book now + presented in an English dress to the reader. It accomplished its purpose + with the Marchioness de Vermandois, and afterwards its author concluded to + publish the work, in hopes it might be equally useful to others. The + Letters were <i>written</i> in 1764, when d'Holbach was in the + forty-second year of his age. Twelve different works he had before written + and published, and all without the affix of his name. <i>Eleven</i> were + upon mineralogy, the arts and the sciences, and <i>one</i> only upon + theology. That <i>one</i> had been secretly printed in 1761, at Nancy, + with the imprint of London, and was <i>honored</i> with a parliamentary + statute condemning its publication and forbidding its sale or circulation. + Christian hatred bestowed upon it the additional honor of causing it to be + burned in the streets of Paris by the public executioner. But the prudence + of the author protected his life. He attributed the book to a dead man, + who had been known to entertain sceptical views. It was entitled + Christianity Unveiled, and bore on its title page the name of Boulanger. + This was d'Holbach's first contribution to Infidel literature, and the + second similar work written by him was the Letters to Eugenia. These were + the preludes to more than a quarter of a hundred different productions + numbering among them such books as <i>Good Sense, The System of Nature, + Ecce Homo, Priests Unmasked, &c, &c.</i>, all printed anonymously + or pseudonymously at his own expense, without a possibility of pecuniary + advantage, and with such extraordinary secrecy as to show that he was + actuated by no desire of literary fame. It was love of truth alone that + impelled d'Holbach to write. Brilliant, profound, eloquent and excellent + as were his writings, attracting notice as they did from the civil and + religious powers, commented upon as they were by such men as Voltaire and + Frederick the Great, admired as they were by that class who felt and + combated the evils of tyranny as well as of religion, of kings as well as + of priests,—that class who almost drew their life from the books of + him and his compeers,—he was never seduced from the rule he + originally laid down for his literary conduct. + </p> + <p> + A very few persons he was obliged to trust in order to get his writings + printed, and but for that fact Baron d'Holbach would now only be known as + a gentleman of great wealth, extensive benevolence, and uncommon + liberality, as a man of profound learning and agreeable colloquial powers, + as the bountiful friend of men of letters, as the soother of the + distressed, as the protector of the miserable, and as the affectionate + husband and father. So much of him we should have known; but that he was + the author of those books which roused intolerant priests and corrupt + magistrates, consistories and parliaments, monarchs and philosophers, the + people and their oppressors,—that he was the Archimedes that thus + moved the world,—would not have been known had he not employed + another philosopher, by the name of Naigeon, to carry his manuscripts to + Amsterdam, and to direct their printing by Marc-Michel Rey. It was Naigeon + who carried the manuscript of the Letters to Eugenia to Holland, together + with a number of others by the same author, which also appeared during the + year 1768,—an eventful year in the history of Infidel progress. The + <i>Letters</i> were carefully revised by d'Holbach before they were sent + to press. All the passages of a purely personal character were omitted, + some new matter was incorporated, and some sentences were added purposely + to keep the author and the lady he addressed in impenetrable obscurity. To + raise the veil from a man of so much worth and genius, as well as to carry + out his idea of doing good, is one of the reasons which have led to the + present preparation and publication of this book. + </p> + <p> + A. C. M. <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2H_4_0002" id="link2H_4_0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h1> + LETTERS TO EUGENIA + </h1> + <p> + <a name="link2H_4_0003" id="link2H_4_0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER I. Of the Sources of Credulity, and of the Motives which should + lead to an examination of religion. + </h2> + <p> + I am unable, Madam, to express the grievous sentiments that the perusal of + your letter produced in my bosom. Did not a rigorous duty retain me where + I am, you would see me flying to your succor. Is it, then, true that + Eugenia is miserable? Is even she tormented with chagrin, scruples, and + inquietudes? In the midst of opulence and grandeur; assured of the + tenderness and esteem of a husband who adores you; enjoying at court the + advantage, so rare, of being sincerely beloved by every one; surrounded by + friends who render sincere homage to your talents, your knowledge, and + your tastes,—how can you suffer the pains of melancholy and sorrow? + Your pure and virtuous soul can surely know neither shame nor remorse. + Always so far removed from the weaknesses of your sex, on what account can + you blush? Agreeably occupied with your duties, refreshed with useful + reading and entertaining conversation, and having within your reach every + diversity of virtuous pleasures, how happens it that fears, distastes, and + cares come to assail a heart for which every thing should procure + contentment and peace? Alas! even if your letter had not confirmed it but + too much, from the trouble which agitates you I should have recognized + without difficulty the work of superstition. This fiend alone possesses + the power of disturbing honest souls, without calming the passions of the + corrupt; and when once she gains possession of a heart, she has the + ability to annihilate its repose forever. + </p> + <p> + Yes, Madam, for a long time I have known the dangerous effects of + religious prejudices. I was myself formerly troubled with them. Like you I + have trembled under the yoke of religion; and if a careful and deliberate + examination had not fully undeceived me, instead of now being in a state + to console you and to reassure you against yourself, you would see me at + the present moment partaking your inquietudes, and augmenting in your mind + the lugubrious ideas with which I perceive you to be tormented. Thanks to + Reason and Philosophy, an unruffled serenity long ago irradiated my + understanding, and banished the terrors with which I was formerly + agitated. What happiness for me if the peace which I enjoy should put it + in my power to break the charm which yet binds you with the chains of + prejudice? + </p> + <p> + Nevertheless, without your express orders, I should never have dared to + point out to you a mode of thinking widely different from your own, nor to + combat the dangerous opinions to which you have been persuaded your + happiness is attached. But for your request I should have continued to + enclose in my own breast opinions odious to the most part of men + accustomed to see nothing except by the eyes of judges visibly interested + in deceiving them. Now, however, a sacred duty obliges me to speak. + Eugenia, unquiet and alarmed, wishes me to explore her heart; she needs + assistance; she wishes to fix her ideas upon an object which interests her + repose and her felicity. I owe her the truth. It would be a crime longer + to preserve silence. Although my attachment for her did not impose the + necessity of responding to her confidence, the love of truth would oblige + me to make efforts to dissipate the chimeras which render her unhappy. + </p> + <p> + I shall proceed then, Madam, to address you with the most complete + frankness. Perhaps at the first glance my ideas may appear strange; but on + examining them with still further care and attention, they will cease to + shock you. Reason, good faith, and truth cannot do otherwise than exert + great influence over such an intellect as yours. I appeal, therefore, from + your alarmed imagination to your more tranquil judgment; I appeal from + custom and prejudice to reflection and reason. Nature has given you a + gentle and sensible soul, and has imparted an exquisitely lively + imagination, and a certain admixture of melancholy which disposes to + despondent revery. It is from this peculiar mental constitution that arise + the woes that now afflict you. Your goodness, candor, and sincerity + preclude your suspecting in others either fraud or malignity. The + gentleness of your character prevents your contradicting notions that + would appear revolting if you deigned to examine them. You have chosen + rather to defer to the judgment of others, and to subscribe to their + ideas, than to consult your own reason and rely upon your own + understanding. The vivacity of your imagination causes you to embrace with + avidity the dismal delineations which are presented to you; certain men, + interested in agitating your mind, abuse your sensibility in order to + produce alarm; they cause you to shudder at the terrible words, <i>death, + judgment, hell, punishment, and eternity</i>; they lead you to turn pale + at the very name of an inflexible <i>judge</i>, whose absolute decrees + nothing can change; you fancy that you see around you those demons whom he + has made the ministers of his vengeance upon his weak creatures; thus is + your heart filled with affright; you fear that at every instant you may + offend, without being aware of it, a capricious God, always threatening + and always enraged. In consequence of such a state of mind, all those + moments of your life which should only be productive of contentment and + peace, are constantly poisoned by inquietudes, scruples, and panic + terrors, from which a soul as pure as yours ought to be forever exempt. + The agitation into which you are thrown by these fatal ideas suspends the + exercise of your faculties; your reason is misled by a bewildered + imagination, and you are afflicted with perplexities, with despondency, + and with suspicion of yourself. In this manner you become the dupe of + those men who, addressing the imagination and stifling reason, long since + subjugated the universe, and have actually persuaded reasonable beings + that their reason is either useless or dangerous. + </p> + <p> + Such is, Madam, the constant language of the apostles of superstition, + whose design has always been, and will always continue to be, to destroy + human reason in order to exercise their power with impunity over mankind.. + Throughout the globe the perfidious ministers of religion have been either + the concealed or the declared enemies of reason, because they always see + reason opposed to their views. Every where do they decry it, because they + truly fear that it will destroy their empire by discovering their + conspiracies and the futility of their fables. Every where upon its ruins + they struggle to erect the empire of fanaticism and imagination. To attain + this end with more certainty, they have unceasingly terrified mortals with + hideous paintings, have astonished and seduced them by marvels and + mysteries, embarrassed them by enigmas and uncertainties, surcharged them + with observances and ceremonies, filled their minds with terrors and + scruples, and fixed their eyes upon a future, which, far from rendering + them more virtuous and happy here below, has only turned them from the + path of true happiness, and destroyed it completely and forever in their + bosoms. + </p> + <p> + Such are the artifices which the ministers of religion every where employ + to enslave the earth and to retain it under the yoke. The human race, in + all countries, has become the prey of the priests. The priests have given + the name of <i>religion</i> to systems invented by them to subjugate men, + whose imagination they had seduced, whose understanding they had + confounded, and whose reason they had endeavored to extinguish. + </p> + <p> + It is especially in infancy that the human mind is disposed to receive + whatever impression is made upon it. Thus our priests have prudently + seized upon the youth to inspire them with ideas that they could never + impose upon adults. It is during the most tender and susceptible age of + men that the priests have familiarized the understanding of our race with + monstrous fables, with extravagant and disjointed fancies, and with + ridiculous chimeras, which, by degrees, become objects that are respected + and that are feared during life. + </p> + <p> + We need only open our eyes to see the unworthy means employed by <i>sacerdotal + policy</i> to stifle the dawning reason of men. During their infancy they + are taught tales which are ridiculous, impertinent, contradictory, and + criminal, and to these they are enjoined to pay respect. They are + gradually impregnated with inconceivable mysteries that are announced as + sacred truths, and they are accustomed to contemplate phantoms before + which they habitually tremble. In a word, measures are taken which are the + best calculated to render those blind who do not consult their reason, and + to render those base who constantly shudder whenever they recall the ideas + with which their priests infected their minds at an age when they were + unable to guard against such snares. + </p> + <p> + Recall to mind, Madam, the dangerous cares which were taken in the convent + where you were educated, to sow in your mind the germs of those + inquietudes that now afflict you. It was there that they began to speak to + you of fables, prodigies, mysteries, and doctrines that you actually + revere, while, if these things were announced today for the first time, + you would regard them as ridiculous, and as entirely unworthy of + attention. I have often witnessed your laughter at the simplicity with + which you formerly credited those tales of sorcerers and ghosts, that, + during your childhood, were related by the nuns who had charge of your + education. When you entered society where for a long time such chimeras + have been disbelieved, you were insensibly undeceived, and at present you + blush at your former credulity. Why have you not the courage to laugh, in + a similar manner, at an infinity of other chimeras with no better + foundation, which torment you even yet, and which only appear more + respectable, because you have not dared to examine them with your own + eyes, or because you see them respected by a public who have never + explored them? If my Eugenia is enlightened and reasonable upon all other + topics, why does she renounce her understanding and her judgment whenever + religion is in question? In the mean time, at this redoubtable word her + soul is disturbed, her strength abandons her, her ordinary penetration is + at fault, her imagination wanders, she only sees through a cloud, she is + unquiet and afflicted. On the watch against reason, she dares not call + that to her assistance. She persuades herself that the best course for her + to take is to allow herself to follow the opinions of a multitude who + never examine, and who always suffer themselves to be conducted by blind + or deceitful guides. + </p> + <p> + To reestablish peace in your mind, dear Madam, cease to despise yourself; + entertain a just confidence in your own powers of mind, and feel no + chagrin at finding yourself infected with a general and involuntary + epidemic from which it did not depend on you to escape. The good Abbé de + St. Pierre had reason when he said that <i>devotion was the smallpox of + the soul</i>. I will add that it is rare the disease does not leave its + pits for life. Indeed, see how often the most enlightened persons persist + forever in the prejudices of their infancy! These notions are so early + inculcated, and so many precautions are continually taken to render them + durable, that if any thing may reasonably surprise us, it is to see any + one have the ability to rise superior to such influences. The most sublime + geniuses are often the playthings of superstition. The heat of their + imagination sometimes only serves to lead them the farther astray, and to + attach them to opinions which would cause them to blush did they but + consult their reason. Pascal constantly imagined that he saw hell yawning + under his feet; Mallebranche was extravagantly credulous; Hobbes had a + great terror of phantoms and demons;* and the immortal Newton wrote a + ridiculous commentary on the vials and visions of the Apocalypse. In a + word, every thing proves that there is nothing more difficult than to + efface the notions with which we are imbued during our infancy. The most + sensible persons, and those who reason with the most correctness upon + every other matter, relapse into their infancy whenever religion is in + question. + </p> + <p> + Thus, Madam, you need not blush for a weakness which you hold in common + with almost all the world, and from which the greatest men are not always + exempt. Let your courage then revive, and fear not to examine with perfect + composure the phantoms which alarm you. In a matter which so greatly + interests your repose, consult that enlightened reason which places you as + much above the vulgar, as it elevates the human species above the other + animals. Far from being suspicious of your own understanding and + intellectual faculties, turn your just suspicion against those men, far + less enlightened and honest than you, who, to vanquish you, only address + themselves to your lively imagination; who have the cruelty to disturb the + serenity of your soul; who, under the pretext of attaching you only to + heaven, insist that you must sunder the most tender and endearing ties; + and in fine, who oblige you to proscribe the use of that beneficent reason + whose light guides, your conduct so judiciously and so safely. + </p> +<pre xml:space="preserve"> + * On this subject see Bayle's Diet. Critt art. Hobbes, + Rem. N. +</pre> + <p> + Leave inquietude and remorse to those corrupt women who have cause to + reproach themselves, or who have crimes to expiate. Leave superstition to + those silly and ignorant females whose narrow minds are incapable of + reasoning or reflection. Abandon the futile and trivial ceremonies of an + objectionable devotion to those idle and peevish women, for whom, as soon + as the transient reign of their personal charms is finished, there remains + no rational relaxation to fill the void of their days, and who seek by + slander and treachery to console themselves for the loss of pleasures + which they can no longer enjoy. Resist that inclination which seems to + impel you to gloomy meditation, solitude, and melancholy. Devotion is only + suited to inert and listless souls, while yours is formed for action. You + should pursue the course I recommend for the sake of your husband, whose + happiness depends upon you; you owe it to the children, who will soon, + undoubtedly, need all your care and all your instructions for the guidance + of their hearts and understandings; you owe it to the friends who honor + you, and who will value your society when the beauty, which now adorns + your person and the voluptuousness which graces your figure have yielded + to the inroads of time; you owe it to the circle in which you move, and to + the world which has a right to your example, possessing as you do virtues + that are far more rare to persons of your rank than devotion. In fine, you + owe happiness to yourself; for, notwithstanding the promises of religion, + you will never find happiness in those agitations into which I perceive + you cast by the lurid ideas: of superstition. In this path you will only + encounter doleful chimeras, frightful phantoms, embarrassments without + end, crushing uncertainties, inexplicable enigmas, and dangerous reveries, + which are only calculated to disturb your repose, to deprive you of + happiness, and to render you incapable of occupying yourself with that of + others. It is very difficult to make those around us happy when we are + ourselves miserable and deprived of peace. + </p> + <p> + If you will even slightly make observations upon those about you, you will + find abundant proofs of what I advance. The most religious persons are + rarely the most amiable or the most social. Even the most sincere + devotion, by subjecting those who embrace it to wearisome and crippling + ceremonies, by occupying their imaginations with lugubrious and afflicting + objects, by exciting their zeal, is but little calculated to give to + devotees that equality of temper, that sweetness of an indulgent + disposition, and that amenity of character, which constitute the greatest + charms of personal intimacy. A thousand examples might be adduced to + convince you that devotees who are the most involved in superstitious + observances to please God Digitized by by those women who succeed best in + pleasing those by whom they are surrounded. If there seems to be + occasionally an exception to this rule, it is on the part of those who + have not all the zeal and fervor which is exacted by their religion. + Devotion is either a morose and melancholy passion, or it is a violent and + obstinate enthusiasm. Religion imposes an exclusive and entire regard upon + its slaves. All that an acceptable Christian gives to a fellow-creature is + a robbery from the Creator. A soul filled with religious fervor fears to + attach itself to things of the earth, lest it should lose sight of its + jealous God, who wishes to engross constant attention, who lays it down as + a duty to his creatures that they should sacrifice to him their most + agreeable and most innocent inclinations, and who orders that they should + render themselves miserable here below, under the idea of pleasing him. In + accordance with such principles, we generally see devotees executing with + much fidelity the duty of tormenting themselves and disturbing the repose + of others. They actually believe they acquire great merit with the + Sovereign of heaven by rendering themselves perfectly useless, or even a + scourge to the inhabitants of the earth. + </p> + <p> + I am aware, Madam, that devotion in you does not produce effects injurious + to others; but I fear that it is only more injurious to yourself. The + goodness of your heart, the sweetness of your disposition, and the + beneficence which displays itself in all your conduct, are all so great + that even religion does not impel you to any dangerous excesses. + Nevertheless, devotion often causes strange metamorphoses, Unquiet, + agitated, miserable within yourself, it is to be feared that your + temperament will change, that your disposition will become acrimonious, + and that the vexatious ideas over which you have so long brooded will + sooner or later produce a disastrous influence upon those who approach + you. Does not experience constantly show us that religion effects changes + of this kind? What are called <i>conversions</i>, what devotees regard as + special acts of divine grace, are very often only lamentable revolutions + by which real vices and odious qualities are substituted for amiable and + useful characteristics. By a deplorable consequence of these pretended + miracles of grace we frequently see sorrow succeed to enjoyment, a gloomy + and unhappy state to one of innocent gayety, lassitude and chagrin to + activity and hilarity, and slander, intolerance, and zeal to indulgence + and gentleness; nay, what do I say? cruelty itself to humanity. In a word, + superstition is a dangerous leaven, that is fitted to corrupt even the + most honest hearts. + </p> + <p> + Do you not see, in fact, the excesses to which fanaticism and zeal drive + the wisest and best meaning men? Princes, magistrates, and judges become + inhuman and pitiless as soon as there is a question of the interests of + religion. Men of the gentlest disposition, the most indulgent, and the + most equitable, upon every other matter, religion transforms to ferocious + beasts. The most feeling and compassionate persons believe themselves in + conscience obliged to harden their hearts, to do violence to their better + instincts, and to stifle nature, in order to show themselves cruel to + those who are denounced as enemies to their own manner of thinking. Recall + to your mind, Madam, the cruelties of nations and governments in alternate + persecutions of Catholics or Protestants, as either happened to be in the + ascendant. Can you find reason, equity, or humanity in the vexations, + imprisonments, and exiles that in our days are inflicted upon the + Jansenists? And these last, if ever they should attain in their turn the + power requisite for persecution, would not probably treat their + adversaries with more moderation or justice. Do you not daily see + individuals who pique themselves upon their sensibility un-blushingly + express the joy they would feel at the extermination of persons to whom + they believe they owe neither benevolence nor indulgence, and whose only + crime is a disdain for prejudices that the vulgar regard as sacred, or + that an erroneous and false policy considers useful to the state? + Superstition has so greatly stifled all sense of humanity in many persons + otherwise truly estimable, that they have no compunctions at sacrificing + the most enlightened men of the nation because they could not be the most + credulous or the most submissive to the authority of the priests. + </p> + <p> + In a word, devotion is only calculated to fill the heart with a bitter + rancor, that banishes peace and harmony from society. In the matter of + religion, every one believes himself obliged to show more or less ardor + and zeal. Have I not often seen you uncertain yourself whether you ought + to sigh or smile at the self-depreciation of devotees ridiculously + inflamed by that religious vanity which grows out of sectarian + conventionalities? You also see them participating in theological + quarrels, in which, without comprehending their nature or purport, they + believe themselves conscientiously obliged to mingle. I have a hundred + times seen you astounded with their clamors, indignant at their animosity, + scandalized at their cabals, and filled with disdain at their obstinate + ignorance. Yet nothing is more natural than these outbreaks; ignorance has + always been the mother of devotion. To be a devotee has always been + synonymous to having an imbecile confidence in priests. It is to receive + all impulsions from them; it is to think and act only according to them; + it is blindly to adopt their passions and prejudices; it is faithfully to + fulfil practices which their caprice imposes. + </p> + <p> + Eugenia is not formed to follow such guides. They would terminate by + leading her widely astray, by dazzling her vivid imagination, by infecting + her gentle and amiable disposition with a deadly poison. To master with + more certainty her understanding, they would render her austere, + intolerant, and vindictive. In a word, by the magical power of + superstition and supernatural notions, they would succeed, perhaps, in + transforming to vices those happy dispositions that nature has given you. + Believe me, Madam, you would gain nothing by such a metamorphosis. Rather + be what you really are. Extricate yourself as soon as possible from that + state of incertitude and languor, from that alternative of despondency and + trouble, in which you are immersed. If you will only take your reason and + virtue for guides, you will soon break the fetters whose dangerous effects + you have begun to feel. + </p> + <p> + Assume the courage, then, I repeat it, to examine for yourself this + religion, which, far from procuring you the happiness it promised, will + only prove an inexhaustible source of inquietudes and alarms, and which + will deprive you, sooner or later, of those rare qualities which render + you so dear to society. Your interest exacts that you should render peace + to your mind. It is your duty carefully to preserve that sweetness of + temper, that indulgence, and that cheerfulness, by which you are so much + endeared to all those who approach you. You owe happiness to yourself, and + you owe it to those who surround you. Do not, then, abandon yourself to + superstitious reveries, but collect all the strength of your judgment to + combat the chimeras which torment your imagination. They will disappear as + soon as you have considered them with your ordinary sagacity. + </p> + <p> + Do not tell me, Madam, that your understanding is too weak to sound the + depths of theology. Do not tell me, in the language of our priests, that + the truths of religion are mysteries that we must adopt without + comprehending them, and that it is necessary to adore in silence. By + expressing themselves in this manner, do you not see they really proscribe + and condemn the very religion to which they are so solicitous you should + adhere? Whatever is supernatural is unsuited to man, and whatever is + beyond his comprehension ought not to occupy his attention. To adore what + we are not able to know, is to adore nothing. To believe in what we cannot + conceive, is to believe in nothing. To admit without examination every + thing we are directed to admit, is to be basely and stupidly credulous. To + say that religion is above reason, is to recognize the fact that it was + not made for reasonable beings; it is to avow that those who teach it have + no more ability to fathom its depths than ourselves; it is to confess that + our reverend doctors do not themselves understand the marvels with which + they daily entertain us. + </p> + <p> + If the truths of religion were, as they assure us, necessary to all men, + they would be clear and intelligible to all men. If the dogmas which this + religion teaches were as important as it is asserted, they would not only + be within the comprehension of the doctors who preach them, but of all + those who hear their lessons. Is it not strange that the very persons + whose profession it is to furnish themselves with religious knowledge, in + order to impart it to others, should recognize their own dogmas as beyond + their own understanding, and that they should obstinately inculcate to the + people, what they acknowledge they do not comprehend themselves? Should we + have much confidence in a physician, who, after confessing that he was + utterly ignorant of his art, should nevertheless boast of the excellence + of his remedies? This, however, is the constant practice of our spiritual + quacks. By a strange fatality, the most sensible people consent to be the + dupes of those empirics who are perpetually obliged to avow their own + profound ignorance. + </p> + <p> + But if the mysteries of religion are incomprehensible for even those who + inculcate it,—if among those who profess it there is no one who + knows precisely what he believes, or who can give an account of either his + conduct or belief,—this is not so in regard to the difficulties with + which we oppose this religion. These objections are simple, within the + comprehension of all persons of ordinary ability, and capable of + convincing every man who, renouncing the prejudiced of his infancy, will + deign to consult the good sense, that nature has bestowed upon all beings + of the human race. + </p> + <p> + For a long period of time, subtle theologians.. have, without relaxation, + been occupied in warding off the attacks of the incredulous, and in + repairing the breaches made in the ruinous edifice of religion by + adversaries who combated under the flag of reason. In all times there have + been people who felt the futility of the titles upon which the priests + have arrogated the right of enslaving the understandings of men, and of + subjugating and despoiling nations. Notwithstanding all the efforts of the + interested and frequently hypocritical men who have taken up the defence + of religion, from which they and their confederates alone are profited, + these apologists have never been able to vindicate successfully their <i>divine</i> + system against the attacks of incredulity. Without cessation they have + replied to the objections which have been made, but never have they + refuted or annihilated them. Almost in every instance the defenders of + Christianity have been sustained by oppressive laws on the part of the + government; and it has only been by injuries, by declamations, by + punishments and persecutions, that they have replied to the allegations of + reason. It is in this manner that they have apparently remained masters of + the field of battle which their adversaries could not openly contest. Yet, + in spite of the disadvantages of a combat so unequal, and although the + partisans of religion were accoutred with every possible weapon, and could + show themselves openly, in accordance with <i>law</i>, while their + adversaries had no arms but those of reason, and could not appear personally + but at the peril of fines, imprisonment, torture, and death, and were + restricted from bringing all their arsenal into service, yet they have + inflicted profound, immedicable, and incurable wounds upon superstition. + Still, if we believe the mercenaries of religion, the excellence of their + system makes it absolutely invulnerable to every blow which can be + inflicted upon it; and they pretend they have a thousand times in a + victorious manner answered the objections which are continually renewed + against them. In spite of this great security, we see them excessively + alarmed every time a new combatant presents himself, and the latter may + well and successfully use the most common objections, and those which have + most frequently been urged, since it is evident that up to the present + moment the arguments have never been obviated or opposed with satisfactory + replies. To convince you, Madam, of what I here advance, you need only + compare the most simple and ordinary difficulties which good sense opposes + to religion, with the pretended solutions that have been given. You will + perceive that the difficulties, evident even to the capacities of a child, + have never been removed by divines the most practised in dialectics. You + will find in their replies only subtle distinctions, metaphysical + subterfuges, unintelligible verbiage, which can never be the language of + truth, and which demonstrates the embarrassment, the impotence, and the + bad faith of those who are interested by their position in sustaining a + desperate cause. In a word, the difficulties which have been urged against + religion are clear, and within the comprehension of every one, while the + answers, which have been given are obscure, entangled, and far from + satisfactory, even to persons most versed in such jargon, and plainly + indicating that the authors of these replies do not themselves understand + what they say. + </p> + <p> + If you consult the clergy, they will not fail to set forth the antiquity + of their doctrine, which has always maintained itself, notwithstanding the + continual attacks of the Heretics, the Mecreans, and the Impious + generally, and also in spite of the persecutions of the Pagans. You have, + Madam, too much good sense not to perceive at once that the antiquity of + an opinion proves nothing in its favor. If antiquity was a proof of truth, + Christianity must yield to Judaism, and that in its turn to the religion + of the Egyptians and Chaldeans, or, in other words, to the idolatry which + was greatly anterior to Moses. For thousands of years it was universally + believed that the sun revolved round the earth, which remained immovable; + and yet it is not the less true that the sun is fixed, and the earth moves + around that. Besides, it is evident—that the Christianity of to-day + is not what it formerly was. The continual attacks that this religion has + suffered from heretics, commencing with its earliest history, proves that + there never could have existed any harmony between the partisans of a + pretended divine system, which offended all rules of consistency and logic + in its very first principles. Some parts of this celestial system were + always denied by devotees who admitted other parts. If infidels have often + attacked religion without apparent effect, it is because the best reasons + become useless against the blindness of a superstition sustained by the + public authority, or against the torrent of opinion and custom which sways + the minds of most men. With regard to the persecutions which the church + suffered on the part of the pagans, he is but slightly acquainted with the + effects of fanaticism and religious obstinacy who does not perceive that + tyranny is calculated to excite and extend what it persecutes most + violently. + </p> + <p> + You are not formed to be the dupe of names and authorities. The defenders + of the popular superstition will endeavor to overwhelm you by the + multiplied testimony of many illustrious and learned men, who not only + admitted the Christian religion, but who were also its most zealous + supporters. + </p> + <p> + They will adduce holy divines, great philosophers, powerful reasoners, + fathers of the church, and learned interpreters, who have successively + advocated the system. I will not contest the understanding of the learned + men who are cited, which, however, was often faulty, but will content + myself with repeating that frequently the greatest geniuses are not more + clear sighted in matters of religion than the people themselves. They did + not examine the religious opinions they taught; it may be because they + regarded them as sacred, or it may be because they never went back to + first principles, which they would have found altogether unsound, if they + had considered them without prejudice. It may also have happened because + they, were interested in defending a cause with which their own position + was allied. Thus their testimony is exceptionable, and their authority + carries no great weight. + </p> + <p> + With regard to the interpreters and commentators, who for so many ages + have painfully toiled to elucidate the divine laws, to explain the sacred + books, and to fix the dogmas of Christianity, their very labors ought to + inspire us with suspicion concerning a religion which is founded upon such + books and which preaches such dogmas. They prove that works emanating from + the Supreme Being, are obscure, unintelligible, and need human assistance + in order to be understood by those to whom the Divinity wished to reveal + his will. The laws of a wise God would be simple and clear. Defective laws + alone need interpreters. + </p> + <p> + It is not, then, Madam, upon these interpreters that you should rely; it + is upon yourself; it is your own reason that you should consult. It is <i>your</i> + happiness, it is <i>your</i> repose, that is in question; and these + objects are too serious to allow their decision to be delegated to any + others than yourself. If religion is as important as we are assured, it + undoubtedly merits the greatest attention. If it is upon this religion + that depends the happiness of men both in this world and in another, there + is no subject which interests us so strongly, and which consequently + demands a more thorough, careful, and considerate examination. Can there + be any thing, then, more strange than the conduct of the great majority of + men? Entirely convinced of the necessity and importance of religion, they + still never give themselves the trouble to examine it thoroughly; they + follow it in a spirit of routine and from habit; they never give any + reason for its dogmas; they revere it, they submit to it, and they groan + under its weight, without ever inquiring wherefore. In fine, they rely + upon others to examine it; and they whose judgment they so blindly receive + are precisely those persons upon whose opinions they should look with the + most suspicion. The priests arrogate the possession of judging exclusively + and without appeal of a system evidently invented for their own utility. + And what is the language of these priests? Visibly interested in + maintaining the received opinions, they exhibit them as necessary to the + public good, as useful and consoling for us all, as intimately connected + with morality, as indispensable to society, and, in a word, as of the very + greatest importance. After having thus prepossessed our minds, they next + prohibit our examining the things so important to be known. What must be + thought of such conduct? You can only conclude that they desire to deceive + you, that they fear examination only because religion cannot sustain it, + and that they dread reason because it is able to unveil the incalculably + dangerous projects of the priesthood against the human race. + </p> + <p> + For these reasons, Madam, as I cannot too often repeat, examine for + yourself; make use of your own understanding; seek the truth in the + sincerity of your heart; reduce prejudice to silence; throw off the base + servitude of custom; be suspicious of imagination; and with these + precautions, in good faith with yourself, you can weigh with an impartial + hand the various opinions concerning religion. From whatever source an + opinion may come, acquiesce only in that which shall be convincing to your + understanding, satisfactory to your heart, conformable to a healthy + morality, and approved by virtue. Reject with disdain whatever shocks your + reason, and repulse with horror those notions so criminal and injurious to + morality which religion endeavors to palm off for supernatural and divine + virtues. + </p> + <p> + What do I say? Amiable and wise Eugenia, examine rigorously the ideas + that, by your own desire, I shall hereafter present you. Let not your + confidence in me, or your deference to my weak understanding, blind you in + regard to my opinions. I submit them to your judgment. Discuss them, + combat them, and never give them your assent until you are convinced that + in them you recognize the truth. My sentiments are neither divine oracles + nor theological opinions which it is not permitted to canvass. If what I + say is true, adopt my ideas. If I am deceived, point out my errors, and I + am ready to recognize them and to subscribe my own condemnation. It will + be very pleasant, Madam, to learn truths of you which, up to the present + time, I have vainly sought in the writings of our divines. If I have at + this moment any advantage over you, it is due entirely to that + tranquillity which I enjoy, and of which at present you are unhappily + deprived. The agitations of your mind, the inquietudes of your body, and + the attacks of an exacting and ceremonious devotion, with which your soul + is perplexed, prevent you, for the moment, from seeing things coolly, and + hinder you from making use of your own understanding; but I have no doubt + that soon your intellect, strengthened by reason against vain chimeras, + will regain its natural vigor and the superiority which belongs to it. In + awaiting this moment that I foresee and so much desire, I shall esteem + myself extremely happy if my reflections shall contribute to render you + that tranquillity of spirit so necessary to judge wisely of things, and + without which there can be no true happiness. + </p> + <p> + I perceive, Madam, though rather tardily, the length of this letter; but I + hope you will pardon it, as well as my frankness. They will at least prove + the lively interest I take in your painful situation, the sincere desire I + feel to bring it to a termination, and the strong inclination which + actuates me to restore you to your accustomed serenity. Less pressing + motives would never have been sufficient to make me break silence. Your + own positive orders were necessary to lead me to speak of objects which, + once thoroughly examined, give no uneasiness to a healthy mind. It has + been a law with me never to explain myself upon the subject of religion. + Experience has often convinced me that the most useless of enterprises is + to seek to undeceive a prejudiced mind. I was very far from believing that + I ought ever to write upon these subjects. You alone, Madam, had the power + to conquer my indolence, and to impel me to change my resolution. Eugenia + afflicted, tormented with scruples, and ready to plunge herself into + gloomy austerities and superstitions, calculated to render her unamiable + to others, without contributing happiness to herself, honored me with her + confidence, and requested counsel of her friend. She exacted that I should + speak. "It is enough," I said; "let me write for Eugenia; let me endeavor + to restore the repose she has lost; let me labor with ardor for her upon + whose happiness that of so many others is dependent." + </p> + <p> + Such, Madam, are the motives which induce me to take my pen in hand. In + looking forward to the time when you will be undeceived, I shall dare at + least to flatter myself that you will not regard me with the same eyes + with which priests and devotees look upon every one who has the temerity + to contradict their ideas. To believe them, every man who declares himself + against religion is a bad citizen, a madman armed to justify his passions, + a perturbator of the public repose, and an enemy of his fellow-citizens, + that cannot be punished with too much rigor. My conduct is known to you; + and the confidence with which you honor me is sufficient for my apology. + It is for you alone that I write. It is to dissipate the clouds that + obscure your mental horizon that I communicate reflections which, but for + reasons so pressing, I should have always enclosed in my own bosom. If by + chance they shall hereafter fall into other hands than yours, and be found + of some utility, I shall felicitate myself for having contributed to the + establishment of happiness by leading back to reason minds which had + wandered from it, by making truth to be felt and known, and by unmasking + impostures which have caused so many misfortune? upon the earth. + </p> + <p> + In a word, I submit my reasoning to your judgment, I confide fully in your + discretion, and I allow myself to conclude that my ideas, after you are + disabused of the vain terrors with which you are now oppressed, will fully + convince you that this religion, which is exhibited to men as a concern + the most important, the most true, the most interesting, and the most + useful, is only a tissue of absurdities, is calculated to confound reason, + to disturb the understanding, and can be advantageous to none save those + who make use of it to govern the human race. I shall acknowledge myself in + the wrong if I do not prove, in the clearest manner, that religion is + false, useless, and dangerous, and that morality, in its stead, should + occupy the spirits and animate the souls of all men. + </p> + <p> + I shall enter more particularly into the subject in my next letter. I + shall go back to first principles, and in the course of this + correspondence I flatter myself I shall completely demonstrate that these + objects, which theology endeavors to render intricate, and to envelop with + clouds, in order to make them more respectable and sacred, are not only + entirely susceptible of being understood by you, but that they are + likewise within the comprehension of every one who possesses even an + ordinary share of good sense. If my frankness shall appear too + undisguised, I beg you to consider, Madam, that it is necessary I should + address you explicitly and clearly. I now consider it my duty to + administer an energetic and prompt remedy for the malady with which I + perceive you to be attacked. Besides, I venture to hope that in a short + time you will feel gratified that I have shown you the truth in all its + integrity and brilliancy. You will pardon me for having dissipated the + unreal and yet harassing phantoms which infested your mind. But let my + success be what it may, my efforts to confer tranquillity upon you will at + least be evidences of the interest I take in your happiness, of my zeal to + serve you, and of the respect with which I am your sincere and attached + friend. + </p> + <p> + <a name="link2H_4_0004" id="link2H_4_0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER II. Of the Ideas which Religion gives us of the Divinity + </h2> + <p> + Every religion is a system of opinions and conduct founded upon the + notions, true or false, that we entertain of the Divinity. To judge of the + truth of any system, it is requisite to examine its principles, to see if + they accord, and to satisfy ourselves whether all its parts lend a mutual + support to each other. A religion, to be <i>true</i>, should give us <i>true</i> + ideas of God; and it is by our reason alone that we are able to decide + whether what theology asserts concerning this being and his attributes is + true or otherwise. Truth for men is only conformity to reason; and thus + the same reason which the clergy proscribe is, in the last resort, our + only means of judging the system that religion proposes for our assent. + That God can only be the true God who is most conformable to our reason, + and the true worship can be no other than that which reason approves. + </p> + <p> + Religion is only important in accordance with the advantages it bestows + upon mankind. The best religion must be that which procures its disciples + the most real, the most extensive, and the most durable advantages. A + false religion must necessarily bestow upon those who practise it only a + false, chimerical, and transient utility. Reason must be the judge whether + the benefits derived are real or imaginary. Thus, as we constantly see, it + belongs to reason to decide whether a religion, a mode of worship, or a + system of conduct is advantageous or injurious to the human race. + </p> + <p> + It is in accordance with these incontestable principles that I shall + examine the religion of the Christians. I shall commence by analyzing the + ideas which their system gives us of the Divinity, which it boasts of + presenting to us in a more perfect manner than all other religions in the + world. + </p> + <p> + I shall examine whether these ideas accord with each other, whether the + dogmas taught by this religion are conformable to those fundamental + principles which are every where acknowledged, whether they are consonant + with them, and whether the conduct which Christianity prescribes answers + to the notions which itself gives us of the Divinity. I shall conclude the + inquiry by investigating the advantages that the Christian religion + procures the human race—advantages, according to its partisans, that + infinitely surpass those which result from all the other religions of the + earth. + </p> + <p> + The Christian religion, as the basis of its belief, sets forth an only + God, which it defines as a pure spirit, as an eternal intelligence, as + independent and immutable, who has infinite power, who is the cause of all + things, who foresees all things, who fills immensity, who created from + nothing the world and all it encloses, and who preserves and governs it + according to the laws of his infinite wisdom, and the perfections of his + infinite goodness and justice, which are all so evident in his works. + </p> + <p> + Such are the ideas that Christianity gives us of the Divinity. Let us now + see whether they accord with the other notions presented to us by this + religious system, and which it pretends were revealed by God himself; or, + in other words, that these truths were received directly from the Deity, + who concealed them from the remainder of mankind, and deprived them of a + knowledge of his essence. Thus the Christian religion is founded upon a + special revelation. And to whom was the revelation made? At first to + Abraham, and then to his posterity. The God of the universe, then, the + Father of all men, was only willing to be known to the descendants of a + Chaldean, who for a long series of years were the exclusive possessors of + the knowledge of the true God. By an effect of his special kindness, the + Jewish people was for a long time the only race favored with a revelation + equally necessary for all men. This was the only people which understood + the relations between man and the Supreme Being. All other nations + wandered in darkness, or possessed no ideas of the Sovereign of nature but + such as were crude, ridiculous, or criminal. + </p> + <p> + Thus, at the very first step, do we not see that Christianity impairs the + goodness and justice of its God? A revelation to a particular people only + announces a partial God, who favors a portion of his children, to the + prejudice of all the others; who consults only his caprice, and not real + merit; who, incapable of conferring happiness upon all men, shows his + tenderness solely to some individuals, who have, however, no titles upon + his consideration not possessed by the others. What would you say of a + father who, placed at the head of a numerous family, had no eyes but for a + single one of his children, and who never allowed himself to be seen by + any of them except that favored one? What would you say if he was + displeased with the rest for not being acquainted with his features, + notwithstanding he would never allow them to approach his person? Would + you not accuse such a father of caprice, cruelty, folly, and a want of + reason, if he visited with his anger the children whom he had himself + excluded from his presence? Would you not impute to him an injustice of + which none but the most brutal of our species could be guilty if he + actually punished them for not having executed orders which he was never + pleased to give them? + </p> + <p> + Conclude, then, with me, Madam, that the revelation of a religion to only + a single tribe or nation sets forth a God neither good, impartial, nor + equitable, but an unjust and capricious tyrant, who, though he may show + kindness and preference to some of his creatures, at any rate acts with + the greatest cruelty towards all the others. This admitted, revelation + does not prove the goodness, but the caprice and partiality of the God + that religion represents to us as full of sagacity, benevolence, and + equity, and that it describes as the common father of all the inhabitants + of the earth. If the interest and self-love of those whom he favors makes + them admire the profound views of a God because he has loaded them with + benefits to the prejudice of their brethren, he must appear very unjust, + on the other hand, to all those who are the victims of his partiality. A + hateful pride alone could induce a few persons to believe that they were, + to the exclusion of all others, the cherished children of Providence. + Blinded by their vanity, they do not perceive that it is to give the lie + to universal and infinite goodness to suppose that God was capable of + favoring with his preference some men or nations, to the exclusion of + others. All ought to be equal in his eyes if it is true they are all + equally the work of his hands. + </p> + <p> + It is nevertheless, upon partial revelations that are founded all the + religions of the world. In the same manner that every individual believes + himself the most important being in the universe, every nation entertains + the idea that it ought to enjoy the peculiar tenderness of the Sovereign + of nature, to the exclusion of all the others. If the inhabitants of + Hindostan imagine that it was for them alone that Brama spoke, the Jews + and the Christians have persuaded themselves that it was only for them + that the world was created, and that it is solely for them that God was + revealed. + </p> + <p> + But let us suppose for a moment that God has really made himself known. + How could a pure spirit render himself sensible? What form did he take? Of + what material organs did he make use in order to speak? How can an + infinite Being communicate with those which are finite? I may be assured + that, to accommodate himself to the weakness of his creatures, he made use + of the agency of some chosen men to announce his wishes to all the rest, + and that he filled these agents with his spirit, and spoke by their + mouths. But can we possibly conceive that an infinite Being could unite + himself with the finite nature of man? How can I be certain that he who + professes to be inspired by the Divinity does not promulgate his own + reveries or impostures as the oracles of heaven? What means have I of + recognizing whether God really speaks by his voice? The immediate reply + will be, that God, to give weight to the declarations of those whom he has + chosen to be his interpreters, endowed them with a portion of his own + omnipotence, and that they wrought miracles to prove their divine mission. + </p> + <p> + I therefore inquire, What is a miracle? I am told that it is an operation + contrary to the laws of nature, which God himself has fixed; to which I + reply, that, according to the ideas I have formed of the divine wisdom, it + appears to me impossible that an immutable God can change the wise laws + which he himself has established. I thence conclude that miracles are + impossible, seeing they are incompatible with our ideas of the wisdom and + immutability of the Creator of the universe. Besides, these miracles would + be useless to God. If he be omnipotent, can he not modify the minds of his + creatures according to his own will? + </p> + <p> + To convince and to persuade them, he has only to will that they shall be + convinced and persuaded. He has only to tell them things that are clear + and sensible, things that may be demonstrated; and to evidence of such a + kind they will not fail to give their assent. To do this, he will have no + need either of miracles or interpreters; truth alone is sufficient to win + mankind. + </p> + <p> + Supposing, nevertheless, the utility and possibility of these miracles, + how shall I ascertain whether the wonderful operation which I see + performed by the interpreter of the Deity be conformable or contrary to + the laws of nature? Am I acquainted with all these laws? May not he who + speaks to me in the name of the Lord execute by natural means, though to + me unknown, those works which appear altogether extraordinary? How shall I + assure myself that he does not deceive me? Does not my ignorance of the + secrets and shifts of his art expose me to be the dupe of an able + impostor, who might make use of the name of God to inspire me with + respect, and to screen his deception? Thus his pretended miracles ought to + make me suspect him, even though I were a witness of them; but how would + the case stand, were these miracles said to have been performed some + thousands of years before my existence? I shall be told that they were + attested by a multitude of witnesses; but if I cannot trust to myself when + a miracle is performing, how shall I have confidence in others, who may be + either more ignorant or more stupid than myself, or who perhaps thought + themselves interested in supporting by their testimony tales entirely + destitute of reality? + </p> + <p> + If, on the contrary, I admit these miracles, what do they prove to me? + Will they furnish me with a belief that God has made use of his + omnipotence to convince me of things which are in direct opposition to the + ideas I have formed of his essence, his nature, and his divine + perfections? If I be persuaded that God is immutable, a miracle will not + force me to believe that he is subject to change. If I be convinced that + God is just and good, a miracle will never be sufficient to persuade me + that he is unjust and wicked. If I possess an idea of his wisdom, all the + miracles in the world would not persuade me that God would act like a + madman. Shall I be told that he would consent to perform miracles that + destroy his divinity, or that are proper only to erase from the minds of + men the ideas which they ought to entertain of his infinite perfections? + This, however, is what would happen were God himself to perform, or to + grant the power of performing, miracles in favor of a particular + revelation. He would, in that case, derange the course of nature, to teach + the world that he is capricious, partial, unjust, and cruel; he would make + use of his omnipotence purposely to convince us that his goodness was + insufficient for the welfare of his creatures; he would make a vain parade + of his power, to hide his inability to convince mankind by a single act of + his will. In short, he would interfere with the eternal and immutable laws + of nature, to show us that he is subject to change, and to announce to + mankind some important news, which they had hitherto been destitute of, + notwithstanding all his goodness. + </p> + <p> + Thus, under whatever point of view we regard revelation, by whatever + miracles we may suppose it attested, it will always be in contradiction to + the ideas we have of the Deity. They will show us that he acts in an + unjust and an arbitrary manner, consulting only his own whims in the + favors he bestows, and continually changing his conduct; that he was + unable to communicate all at once to mankind the knowledge necessary to + their existence, and to give them that degree of perfection of which their + natures were susceptible. Hence, Madam, you may see that the supposition + of a revelation can never be reconciled with the infinite goodness, + justice, omnipotence, and immutability of the Sovereign of the universe. + </p> + <p> + They will not fail to tell you that the Creator of all things, the + independent Monarch of nature is the master of his favors; that he owes + nothing to his creatures; that he can dispose of them as he pleases, + without any injustice, and without their having any right of complaint; + that man is incapable of sounding the profundity of his decrees; and that + his justice is not the justice of men. But all these answers, which + divines have continually in their mouths, serve only to accelerate the + destruction of those sublime ideas which they have given us of the Deity. + The result appears to be, that God conducts himself according to the + maxims of a fantastic sovereign, who, satisfied in having rewarded some of + his favorites, thinks himself justified in neglecting the rest of his + subjects, and to leave them groaning in the most deplorable misery. + </p> + <p> + You must acknowledge, Madam, it is not on such a model that we can form a + powerful, equitable, and beneficent God, whose omnipotence ought to enable + him to procure happiness to all his subjects, without fear of exhausting + the treasures of his goodness. + </p> + <p> + If we are told that divine justice bears no resemblance to the justice of + men, I reply, that in this case we are not authorized to say that God is + <i>just</i>; seeing that by justice it is not possible for us to conceive + any thing except a similar quality to that called justice by the beings of + our own species. If divine justice bears no resemblance to human justice,—if, + on the contrary, this justice resembles what we call injustice,—then + all our ideas confound themselves, and we know not either what we mean or + what we say when we affirm that God is just According to human ideas, + (which are, however, the only ones that men are possessed of,) justice + will always exclude caprice and partiality; and never can we prevent + ourselves from regarding as iniquitous and vicious a sovereign who, being + both able and willing to occupy himself with the happiness of his + subjects, should plunge the greatest number of them into misfortune, and + reserve his kindness for those to whom his whims have given the + preference. + </p> + <p> + With respect to telling us that <i>God owes nothing to his creatures</i>, + such an atrocious principle is destructive of every idea of justice and + goodness, and tends visibly to sap the foundation of all religion. A God + that is just and good owes happiness to every being to whom he has given + existence; he ceases to be just and good if he produce them only to render + them miserable; and he would be destitute of both wisdom and reason were + he to give them birth only to be the victims of his caprice. What should + we think of a father bringing children into the world for the sole purpose + of putting their eyes out and tormenting them at his ease? + </p> + <p> + On the other hand, all religions are entirely founded upon the reciprocal + engagements which are supposed to exist between God and his creatures. If + God owes nothing to the latter, if he is not under an obligation to fulfil + his engagements to them when they have fulfilled theirs to him, of what + use is religion? What motives can men have to offer their homage and + worship to the Divinity? Why should they feel much desire to love or serve + a master who can absolve himself of all duty towards those, who entered + his service with an expectation of the recompense promised under such + circumstances? + </p> + <p> + It is easy to see that the destructive ideas of divine justice which are + inculcated are only founded upon a fatal prejudice prevalent among the + generality of men, leading them to suppose that unlimited power must + inevitably exempt its possessor from an accordance with the laws of + equity; that force can confer the right of committing bad actions; and + that no one could properly demand an account of his conduct of a man + sufficiently powerful to carry out all his caprices. These ideas are + evidently borrowed from the conduct of tyrants, who no sooner find + themselves possessed of absolute power than they cease to recognize any + other rules than their own fantasies, and imagine that justice has no + claims upon potentates like them. + </p> + <p> + It is upon this frightful model that theologians have formed that God whom + they, notwithstanding, assert to be a just being, while, if the conduct + they attribute to him was true, we should be constrained to regard him as + the most unjust of tyrants, as the most partial of fathers, as the most + fantastic of princes, and, in a word, as a being the most to be feared and + the least worthy of love that the imagination could devise. We are + informed that the God who created all men has been unwilling to be known + except to a very small number of them, and that while this favored portion + exclusively enjoyed the benefits of his kindness, all the others were + objects of his anger, and were only created by him to be left in blindness + for the very purpose of punishing them in the most cruel manner. We see + these pernicious characteristics of the Divinity penetrating the entire + economy of the Christian religion; we find them in the books which are + pretended to be inspired, and we discover them in the dogmas of + predestination and grace. In a word, every thing in religion announces a + despotic God, whom his disciples vainly attempt to represent to us as + just, while all that they declare of him only proves his injustice, his + tyrannical caprices, his extravagances, so frequently cruel, and his + partiality, so pernicious to the greater portion of the human race. + </p> + <p> + When we exclaim against conduct which, in the eyes of all reasonable men, + must appear so excessively capricious, it is expected that our mouths will + be closed by the assertion that God is omnipotent, that it is for him to + determine how he will bestow benefits, and that he is under no obligations + to any of his creatures. His apologists end by endeavoring to intimidate + us with the frightful and iniquitous punishments that he reserves for + those who are so audacious as to murmur. + </p> + <p> + It is easy to perceive the futility of these arguments. Power, I do + contend, can never confer the right of violating equity. Let a sovereign + be as powerful as he may, he is not on that account less blamable when in + rewards and punishments he follows only his caprice. It is true, we may + fear him, we may flatter him, we may pay him servile homage; but never + shall we love him sincerely; never shall we serve him faithfully; never + shall we look up to him as the model of justice and goodness. If those who + receive his kindness believe him to be just and good, those who are the + objects of his folly and rigor cannot prevent themselves from detesting + his monstrous iniquity in their hearts. + </p> + <p> + If we be told that we are only as worms of earth relatively to God, or + that we are only like a vase in the hands of a potter, I reply in this + case, that there can neither be connection nor moral duty between the + creature and his Creator; and I shall hence conclude that religion is + useless, seeing that a worm of earth can owe nothing to a man who crushes + it, and that the vase can owe nothing to the potter that has formed it. In + the Supposition that man is only a worm or an earthen vessel in the eyes + of the Deity, he would be incapable either of serving him, glorifying him, + honoring him, or offending him. We are, however, continually told that man + is capable of merit and demerit in the sight of his God, whom he is + ordered to love, serve, and worship. We are likewise assured that it was + man alone whom the Deity had in view in all his works; that it is for him + alone the universe was created; for him alone that the course of nature + was so often deranged; and, in short, it was with a view of being honored, + cherished, and glorified by man that God has revealed himself to us. + According to the principles of the Christian religion, God does not cease, + for a single instant, his occupations for man, this <i>worm of earth</i>, + this <i>earthen vessel</i>, which he has formed. Nay, more: man is + sufficiently powerful to influence the honor, the felicity, and the glory + of his God; it rests with man to please him or to irritate him, to deserve + his favor or his hatred, to appease him or to kindle his wrath. + </p> + <p> + Do you not perceive, Madam, the striking contradictions of those + principles which, nevertheless, form the basis of all revealed religions? + Indeed, we cannot find one of them that is not erected on the reciprocal + influence between God and man, and between man and God. Our own species, + which are annihilated (if I may use the expression) every time that it + becomes necessary to whitewash the Deity from some reproachful stain of + injustice and partiality,—these miserable beings, to whom it is + pretended that God owes nothing, and who, we are assured, are unnecessary + to him for his own felicity,—the human race, which is nothing in his + eyes, becomes all at once the principal performer on the stage of nature. + We find that mankind are necessary to support the glory of their Creator; + we see them become the sole objects of his care; we behold in them the + power to gladden or afflict him; we see them meriting his favor and + provoking his wrath. According to these contradictory notions concerning + the God of the universe, the source of all felicity, is he not really the + most wretched of beings? We behold him perpetually exposed to the insults + of men, who offend him by their thoughts, their words, their actions, and + their neglect of duty. They incommode him, they irritate him, by the + capriciousnes of their minds, by their actions, their desires, and even by + their ignorance. If we admit those Christian principles which suppose that + the greater portion of the human race excites the fury of the Eternal, and + that very few of them live in a manner conformable to his views, will it + not necessarily result therefrom, that in the immense crowd of beings whom + God has created for his glory, only a very small number of them glorify + and please him; while all the rest are occupied in vexing him, exciting + his wrath, troubling his felicity, deranging the order that he loves, + frustrating his designs, and forcing him to change his immutable + intentions? + </p> + <p> + You are, undoubtedly, surprised at the contradictions to be encountered at + the very first step we take in examining this religion; and I take upon + myself to predict that your embarrassment will increase as you proceed + therein. If you coolly examine the ideas presented to us in the revelation + common both to Jews and Christians, and contained in the books which they + tell us are <i>sacred</i>, you will find that the Deity who speaks is + always in contradiction with himself; that he becomes his own destroyer, + and is perpetually occupied in undoing what he has just done, and in + repairing his own workmanship, to which, in the first instance, he was + incapable of giving that degree of perfection he wished it to possess. He + is never satisfied with his own works, and cannot, in spite of his + omnipotence, bring the human race to the point of perfection he intended. + The books containing the revelation, on which Christianity is founded, + every where display to us a God of goodness in the commission of + wickedness; an omnipotent God, whose projects unceasingly miscarry; an + immutable God, changing his maxims and his conduct; an omniscient God, + continually deceived unawares; a resolute God, yet repenting of his most + important actions; a God of wisdom, whose arrangements never attain + success. He is a great God, who occupies himself with the most puerile + trifles; an all-sufficient God, yet subject to jealousy; a powerful God, + yet suspicious, vindictive, and cruel; and a just God, yet permitting and + prescribing the most atrocious iniquities. In a word, he is a perfect God, + yet displaying at the same time such imperfections and vices that the most + despicable of men would blush to resemble him. + </p> + <p> + Behold, Madam, the God whom this religion orders you to adore <i>in spirit + and in truth</i>. I reserve for another letter an analysis of the holy + books which you are taught to respect as the oracles of heaven. I now + perceive for the first time that I have perhaps made too long a + dissertation; and I doubt not you have already perceived that a system + built on a basis possessing so little solidity as that of the God whom his + devotees raise with one hand and destroy with the other, can have no + stability attached to it, and can only be regarded as a long tissue of + errors and contradictions. I am, &c. + </p> + <p> + <a name="link2H_4_0005" id="link2H_4_0005"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER III. An Examination of the Holy Scriptures, of the Nature of the + Christian Religion, and of the Proofs upon which Christianity is founded + </h2> + <p> + You have seen, Madam, in my preceding letter, the incompatible and + contradictory ideas which this religion gives us of the Deity. You will + have seen that the revelation which is announced to us, instead of being + the offspring of his goodness and tenderness for the human race, is really + only a proof of injustice and partiality, of which a God who is equally + just and good would be entirely incapable. Let us now examine whether the + ideas suggested to us by these books, containing the divine oracles, are + more rational, more consistent, or more conformable to the divine + perfections. Let us see whether the statements related in the Bible, + whether the commands prescribed to us in the name of God himself, are + really worthy of God, and display to us the characters of infinite wisdom, + goodness, power, and justice. + </p> + <p> + These inspired books go back to the origin of the world. Moses, the + confidant, the interpreter, the historian of the Deity, makes us (if we + may use such an expression) witnesses of the formation of the universe. He + tells us that the Eternal, tired of his inaction, one fine day took it + into his head to create a world that was necessary to his glory. To effect + this, he forms matter out of nothing; a pure spirit produces a substance + which has no affinity to himself; although this God fills all space with + his immensity, yet still he found room enough in it to admit the universe, + as well as all the material bodies contained therein. + </p> + <p> + These, at least, are the ideas which divines wish us to form respecting + the creation, if such a thing were possible as that of possessing a clear + idea of a pure spirit producing matter. But this discussion is throwing us + into metaphysical researches, which I wish to avoid. It will be sufficient + to you that you may console yourself for not being able to comprehend it, + seeing that the most profound thinkers, who talk about the creation or the + eduction of the world from nothing, have no ideas on the subject more + precise than those which you form to yourself. As soon, Madam, as you take + the trouble to reflect thereon, you will find that divines, instead of + explaining things, have done nothing but invent words, in order to render + them dubious, and to confound all our natural conceptions. + </p> + <p> + I will not, however, tire you by a fastidious display of the blunders + which fill the narrative of Moses, which they announce to us as being + dictated by the Deity. If we read it with a little attention, we shall + perceive in every page philosophical and astronomical errors, unpardonable + in an inspired author, and such as we should consider ridiculous in any + man, who, in the most superficial manner, should have studied and + contemplated nature. + </p> + <p> + You will find, for example, light created before the sun, although this + star is visibly the source of light which communicates itself to our + globe. You will find the evening and the morning established before the + formation of this same sun, whose presence alone produces day, whose + absence produces night, and whose different aspects constitute morning and + evening. You will there find that the moon is spoken of as a body + possessing its own light, in a similar manner as the sun possesses it, + although this planet is a dark body, and receives its light from the sun. + These ignorant blunders are sufficient to show you that the Deity who + revealed himself to Moses was quite unacquainted with the nature of those + substances which he had created out of nothing, and that you at present + possess more information respecting them than was once possessed by the + Creator of the world. + </p> + <p> + I am not ignorant that our divines have an answer always ready to those + difficulties which would attack their divine science, and place their + knowledge far below that of Galileo, Descartes, Newton, and even below + that of young people who have scarcely studied the first elements of + natural philosophy. They will tell us that God, in order to render himself + intelligible to the savage and ignorant Jews, spoke in conformity to their + imperfect notions, in the false and incorrect language of the vulgar. We + must not be imposed upon by this solution, which our doctors regard as + triumphant, and which they so frequently employ when it becomes necessary + to justify the Bible against the ignorance and vulgarities contained + therein. We answer them, that a God who knows every thing, and can perform + every thing, might by a single word have rectified the false notions of + the people he wished to enlighten, and enabled them to know the nature of + bodies more perfectly than the most able men who have since appeared. If + it be replied that revelation is not intended to render men learned, but + to make them pious, I answer that revelation was not sent to establish + false notions; that it would be unworthy of God to borrow the language of + falsehood and ignorance; that the knowledge of nature, so far from being + an injury to piety, is, by the avowal of divines, the most proper study to + display the greatness of God. They tell us that religion would be + unmovable, were it conformable to true knowledge; that we should have no + objections to make to the recital of Moses, nor to the philosophy of the + Holy Scriptures, if we found nothing but what was continually confirmed by + experience, astronomy, and the demonstrations of geometry. + </p> + <p> + To maintain a contrary opinion, and to say that God is pleased in + confounding the knowledge of men and in rendering it useless, is to + pretend that he is pleased with making us ignorant and changeable, and + that he condemns the progress of the human mind, although we ought to + suppose him the author of it. To pretend that God was obliged in the + Scriptures to conform himself to the language of men, is to pretend that + he withdrew his assistance from those he wished to enlighten, and that he + was unable of rendering them susceptible of comprehending the language of + truth. This is an observation not to be lost sight of in the examination + of revelation, where we find in each page that God expresses himself in a + manner quite unworthy of the Deity. Could not an omnipotent God, instead + of degrading himself, instead of condescending to speak the language of + ignorance, so far enlighten them as to make them understand a language + more true, more noble, and more conformable to the ideas which are given + us of the Deity? An experienced master by degrees enables his scholars to + understand what he wishes to teach them, and a God ought to be able to + communicate to them immediately all the knowledge he intended to give + them. + </p> + <p> + However, according to Genesis, God, after creating the world, produced man + from the dust of the earth. In the mean while we are assured that he + created him <i>in his own image</i>; but what was the image of God? How + could man, who is at least partly material, represent a pure spirit, which + excludes all matter? + </p> + <p> + How could his imperfect mind be formed on the model of a mind possessing + all perfection, like that which we suppose in the Creator of the universe? + What resemblance, what proportion, what affinity could there be between a + finite mind united to a body, and the infinite spirit of the Creator? + These, doubtless, are great difficulties; hitherto it has been thought + impossible to decide them; and they will probably for a long time employ + the minds of those who strive to understand the incomprehensible meaning + of a book which God provided for our instruction. + </p> + <p> + But why did God create man? Because he wished to people the universe with + intelligent beings, who would render him homage, who should witness his + wonders, who should glorify him, who should meditate and contemplate his + works, and merit his favors by their submission to his laws. + </p> + <p> + Here we behold man becoming necessary to the dignity of his God, who + without him would live without being glorified, who would receive no + homage, and who would be the melancholy Sovereign of an empire without + subjects—a condition not suited to his vanity. I think it useless to + remark to you what little conformity we find between those ideas and such + as are given us of a self-sufficient being, who, without the assistance of + any other, is supremely happy. All the characters in which the Bible + portrays the Deity are always borrowed from man, or from a proud monarch; + and we every where find that instead of having made man after his own + image, it is man that has always made God after the image of himself, that + has conferred on him his own way of thinking, his own virtues, and his own + vices. + </p> + <p> + But did this man whom the Deity has created for his glory faithfully + fulfil the wishes of his Creator? This subject that he has just acquired—will + he be obedient? will he render homage to his power? will he execute his + will? He has done nothing of the kind. Scarcely is he created when he + becomes rebellious to the orders of his Sovereign; he eats a forbidden + fruit which God has placed in his way in order to tempt him, and by this + act draws the divine wrath not only on himself, but on all his posterity. + Thus it is that he annihilates at one blow the great projects of the + Omnipotent, who had no sooner made man for his glory than he becomes + offended with that conduct which he ought to have foreseen. + </p> + <p> + Here he finds himself obliged to change his projects with regard to + mankind; he becomes their enemy, and condemns them and the whole of the + race (who had not yet the power of sinning) to innumerable penalties, to + cruel calamities, and to death! What do I say? To punishments which death + itself shall not terminate! Thus God, who wished to be glorified, is not + glorified; he seems to have created man only to offend him, that he might + afterwards punish the offender. + </p> + <p> + In this recital, which is founded on the Bible, can you recognize, Madam, + an omnipotent God, whose orders are always accomplished, and whose + projects are all necessarily executed? In a God who tempts us, or who + permits us to be tempted, do you behold a being of beneficence and + sincerity? In a God who punishes the being he has tempted, or subjected to + temptation, do you perceive any equity? In a God who extends his vengeance + even to those who have not sinned, do you behold any shadow of justice? In + a God who is irritated at what he knew must necessarily happen, can you + imagine any foresight? In the rigorous punishments by which this God is + destined to avenge himself of his feeble creatures, both in this world and + the next, can you perceive the least appearance of goodness? + </p> + <p> + It is, however, this history, or rather this fable, on which is founded + the whole edifice of the Christian religion. + </p> + <p> + If the first man had not been disobedient, the human race had not been the + object of the divine wrath, and would have had no need of a Redeemer. If + this God, who knows all things, foresees all things, and possesses all + power, had prevented or foreseen the fault of Adam, it would not have been + necessary for God to sacrifice his own innocent Son to appease his fury. + Mankind, for whom he created the universe, would then have been always + happy; they would not have incurred the displeasure of that Deity who + demanded their adoration. In a word, if this apple had not been + imprudently eaten by Adam and his spouse, mankind would not have suffered + so much misery, man would have enjoyed without interruption the immortal + happiness to which God had destined him, and the views of Providence + towards his creatures would not have been frustrated. + </p> + <p> + It would be useless to make reflections on notions so whimsical, so + contrary to the wisdom, the power, and the justice of the Deity. It is + doing quite enough to compare the different objects which the Bible + presents to us, to perceive their inutility, absurdities, and + contradictions. We there see, continually, a wise God conducting himself + like a madman. He defeats His own projects that he may afterwards repair + them, repents of what he has done, acts as if he had foreseen nothing, and + is forced to permit proceedings which his omnipotence could not prevent. + In the writings revealed by this God, he appears occupied only in + blackening his own character, degrading himself, vilifying himself, even + in the eyes of men whom he would excite to worship him and pay him homage; + overturning and confounding the minds of those whom he had designed to + enlighten. What has just been said might suffice to undeceive us with + respect to a book which would pass better as being intended to destroy the + idea of a Deity, than as one containing the oracles dictated and revealed + by him. Nothing but a heap of absurdities could possibly result from + principles so false and irrational; nevertheless, let us take another + glance at the principal objects which this divine work continually offers + to our consideration. Let us pass on to the Deluge. The holy books tell + us, that in spite of the will of the Almighty, the whole human race, who + had already been punished by infirmities, accidents, and death, continued + to give themselves up to the most unaccountable depravity. God becomes + irritated, and repents having created them. Doubtless he could not have + foreseen this depravity; yet, rather than change the wicked disposition of + their hearts, which he holds in his own hands, he performs the most + surprising, the most impossible of miracles. He at once drowns all the + inhabitants, with the exception of some favorites, whom he destines to + re-people the earth with a chosen race, that will render themselves more + agreeable to their God. + </p> + <p> + But does the Almighty succeed in this new project? The chosen race, saved + from the waters of the deluge, on the wreck of the earth's destruction, + begin again to offend the Sovereign of nature, abandon themselves to new + crimes, give themselves up to idolatry, and forgetting the recent effects + of celestial vengeance, seem intent only on provoking heaven by their + wickedness. In order to provide a remedy, God chooses for his favorite the + idolater Abraham. To him he discovers himself; he orders him to renounce + the worship of his fathers, and embrace a new religion. To guarantee this + covenant, the Sovereign of nature prescribes a melancholy, ridiculous, and + whimsical ceremony, to the observance of which a God of wisdom attaches + his favors. The posterity of this chosen man are consequently to enjoy, + for everlasting, the greatest advantages; they will always be the most + partial objects of tenderness, with the Almighty; they will be happier + than all other nations, whom the Deity will abandon to occupy himself only + for them. + </p> + <p> + These solemn promises, however, have not prevented the race of Abraham + from becoming the slaves of a vile nation, that was detested by the + Eternal; his dear friends experienced the most cruel treatment on the part + of the Egyptians. God could not guarantee them from the misfortune that + had befallen them; but in order to free them again, he raised up to them a + liberator, a chief, who performed the most astonishing miracles. At the + voice of Moses all nature is confounded; God employs him to declare his + will; yet he who could create and annihilate the world could not subdue + Pharaoh. The obstinacy of this prince defeats, in ten successive trials, + the divine omnipotence, of which Moses is the depositary. After having + vainly attempted to overcome a monarch whose heart God had been pleased to + harden, God has recourse to the most ordinary method of rescuing his + people; he tells them to run off, after having first counselled them to + rob the Egyptians. The fugitives are pursued; but God, who protects these + robbers, orders the sea to swallow up the miserable people who had the + temerity to run after their property. + </p> + <p> + The Deity would, doubtless, have reason to be satisfied with the conduct + of a people that he had just delivered by such a great number of miracles. + Alas! neither Moses nor the Almighty could succeed in persuading this + obstinate people to abandon the false gods of that country where they had + been so miserable; they preferred them to the living God who had just + saved them. All the miracles which the Eternal was daily performing in + favor of Israel could not overcome their stubbornness, which was still + more inconceivable and wonderful than the greatest miracles. These + wonders, which are now extolled as convincing proofs of the divine mission + of Moses, were by the confession of this same Moses, who has himself + transmitted us the accounts, incapable of convincing the people who were + witnesses of them, and never produced the good effects which the Deity + proposed to himself in performing them. + </p> + <p> + The credulity, the obstinacy, the continual depravity of the Jews, Madam, + are the most indubitable proofs of the falsity of the miracles of Moses, + as well as those of all his successors, to whom the Scriptures attribute a + supernatural power. If, in the face of these facts, it be pretended that + these miracles are attested, we shall be compelled, at least, to agree + that, according to the Bible account, they have been entirely useless, + that the Deity has been constantly baffled in all his projects, and that + he could never make of the Hebrews a people submissive to his will. + </p> + <p> + We find, however, God continues obstinately employed to render his people + worthy of him; he does not lose sight of them for a moment; he sacrifices + whole nations to them, and sanctions their rapine, violence, treason, + murder, and usurpation. In a word, he permits them to do any thing to + obtain his ends. He is continually sending them chiefs, prophets, and + wonderful men, who try in vain to bring them to their duty. The whole + history of the Old Testament displays nothing but the vain efforts of God + to vanquish the obstinacy of his people. To succeed in this, he employs + kindnesses, miracles, and severity. Sometimes he delivers up to them whole + nations, to be hated, pillaged, and exterminated; at other times he + permits these same nations to exercise over his favorite people the + greatest of cruelties. He delivers them into the hands of their enemies, + who are likewise the enemies of God himself. Idolatrous nations become + masters of the Jews, who are left to feel the insults, the contempt, and + the most unheard-of severities, and are sometimes compelled to sacrifice + to idols, and to violate the law of their God. The race of Abraham becomes + the prey of impious nations. The Assyrians, Persians, Greeks, and Romans + make them successively undergo the most cruel treatment and suffer the + most bloody outrages, and God even permits his temple to be polluted in + order to punish the Jews. + </p> + <p> + To terminate, at length, the troubles of his cherished people, the pure + Spirit that created the universe sends his own Son. It is said that he had + already been announced by his prophets, though this was certainly done in + a manner admirably adapted to prevent his being known on his arrival. This + Son of God becomes a man through his kindness for the Jews, whom he came + to liberate, to enlighten, and to render the most happy of mortals. Being + clothed with divine omnipotence, he performs the most astonishing + miracles, which do not, however, convince the Jews. He can do every thing + but convert them. Instead of converting and liberating the Jews, he is + himself compelled, notwithstanding all his miracles, to undergo the most + infamous of punishments, and to terminate his life like a common + malefactor. God is condemned to death by the people he came to save. The + Eternal hardened and blinded those among whom he sent his own Son; he did + not foresee that this Son would be rejected. What do I say? He managed + matters in such a way as not to be recognized, and took such steps that + his favorite people derived no benefit from the coming of the Messiah. In + a word, the Deity seems to have taken the greatest care that his projects, + so favorable to the Jews, should be nullified and rendered unprofitable! + </p> + <p> + When we expostulate against a conduct so strange and so unworthy of the + Deity, we are told it was necessary for every thing to take place in such + a manner, for the accomplishment of prophecies which had announced that + the Messiah should be disowned, rejected, and put to death. But why did + God, who knows all, and who foresaw the fate of his dear Son, form the + project of sending him among the Jews, to whom he must have known that his + mission would be useless? Would it not have been easier neither to + announce him nor send him? Would it not have been more conformable to + divine omnipotence to spare himself the trouble of so many miracles, so + many prophecies, so much useless labor, so much wrath, and' so many + sufferings to his own Son, by giving at once to the human race that degree + of perfection he intended for them? + </p> + <p> + We are told it was necessary that the Deity should have a victim; that to + repair the fault of the first man, no expedient would be sufficient but + the death of another God; that the only God of the universe could not be + appeased but by the blood of his own Son. I reply, in the first place, + that God had only to prevent the first man from committing a fault; that + this would have spared him much chagrin and sorrow, and saved the life of + his dear Son. I reply, likewise, that man is incapable of offending God + unless God either permitted it or consented to it. I shall not examine how + it is possible for God to have a Son, who, being as much a God as himself, + can be subject to death. I reply, also, that it is impossible to perceive + such a grave fault and sin in taking an apple, and that we can find very + little proportion between the crime committed against the Deity by eating + an apple and his Son's death. + </p> + <p> + I know well enough I shall be told that these are all mysteries; but I, in + my turn, shall reply, that mysteries are imposing words, imagined by men + who know not how to get themselves out of the labyrinth into which their + false reasonings and senseless principles have once plunged them. + </p> + <p> + Be this as it may, we are assured that the Messiah, or the deliverer of + the Jews, had been clearly predicted and described by the prophecies + contained in the Old Testament. In this case, I demand why the Jews have + disowned this wonderful man, this God whom God sent to them. They answer + me, that the incredulity of the Jews was likewise predicted, and that + divers inspired writers had announced the death of the Son of God. To + which I reply, that a sensible God ought not to have sent him under such + circumstances, that an omnipotent God ought to have adopted measures more + efficacious and certain to bring his people into the way in which he + wished them to go. If he wished not to convert and liberate the Jews, it + was quite useless to send his Son among them, and thereby expose him to a + death that was both certain and foreseen. + </p> + <p> + They will not fail to tell me, that in the end the divine, patience became + tired of the excesses of the Jews; that the immutable God, who had sworn + an eternal alliance with the race of Abraham, wished at length to break + the treaty, which he had, however, assured them should last forever. It is + pretended that God had determined to reject the Hebrew nation, in order to + adopt the Gentiles, whom he had hated and despised nearly four thousand + years. I reply, that this discourse is very little conformable to the + ideas we ought to have of a God who <i>changes not</i>, whose mercy is <i>infinite</i>, + and whose goodness is <i>inexhaustible</i>. I shall tell them, that in + this case the Messiah announced by the Jewish prophets was destined for + the Jews, and that he ought to have been their liberator, instead of + destroying their worship and their religion. If it be possible to unravel + any thing in these obscure, enigmatical, and symbolical oracles of the + prophets of Judea, as we find them in the Bible,—if there be any + means of guessing the meaning of the obscure riddles, which have been + decorated with the pompous name of prophecies, we shall perceive that the + inspired writers, when they are in a good humor, always promised the Jews + a man that will redress their grievances, restore the kingdom of Judah, + and not one that should destroy the religion of Moses. If it were for the + Gentiles that the Messiah should come, he is no longer the Messiah + promised to the Jews and announced by their prophets. If Jesus be the + Messiah of the Jews, he could not be the destroyer of their nation. + </p> + <p> + Should I be told that Jesus himself declared that he came to fulfil the + law of Moses, and not to abolish it, I ask why Christians do not observe + the law of the Jews? + </p> + <p> + Thus, in whatever light we regard Jesus Christ, we perceive that he could + not be the man whom the prophets have predicted, since it is evident that + he came only to destroy the religion of the Jews, which, though instituted + by God himself, had nevertheless become disagreeable to him. If this + inconstant God, who was wearied with the worship of the Jews, had at + length repented of his injustice towards the Gentiles, it was to them that + he ought to have sent his Son. By acting in this way he would at least + have saved his old friends from a frightful <i>deicide</i>, which he + forced them to commit, because they were not able to recognize the God he + sent amongst them. Besides, the Jews were very pardonable in not + acknowledging their expected Messiah in an artisan of Galilee, who was + destitute of all the characteristics which the prophets had related, and + during whose lifetime his fellow-citizens were neither liberated nor + happy. + </p> + <p> + We are told that he performed miracles. He healed the sick, caused the + lame to walk, gave sight to the blind, and raised the dead. At length he + accomplished his own resurrection. It might be so believed; yet he has + visibly failed in that miracle for which alone he came upon earth. He was + never able either to persuade or to convert the Jews, who witnessed all + the daily wonders that he performed. Notwithstanding those prodigies, they + placed him ignominiously on the cross. In spite of his divine power, he + was incapable of escaping punishment. He wished to die, to render the Jews + culpable, and to have the pleasure of rising again the third day, in order + to confound the ingratitude and obstinacy of his fellow-citizens. What is + the result? Did his fellow-citizens concede to this great miracle, and + have they at length acknowledged him? Far from it; they never saw him. The + Son of God, who arose from the dead in secrecy, showed himself only to his + adherents. They alone pretend to have conversed with him; they alone have + furnished us with the particulars of his life and miracles; and yet by + such suspicious testimony they wish to convince us of the divinity of his + mission eighteen hundred years after the event, although he could not + convince his contemporaries, the Jews. + </p> + <p> + We are then told that many Jews have been converted to Jesus Christ; that + after his death many others were converted; that the witnesses of the life + and miracles of the Son of God have sealed their testimony with their + blood; that men will not die to attest falsehood; that by a visible effect + of the divine power, the people of a great part of the earth have adopted + Christianity, and still persist in the belief of this divine religion. + </p> + <p> + In all this I perceive nothing like a miracle. I see nothing but what is + conformable to the ordinary progress of the human mind. An enthusiast, a + dexterous impostor, a crafty juggler; can easily find adherents in a + stupid, ignorant, and superstitious populace. These followers, captivated + by counsels, or seduced by promises, consent to quit a painful and + laborious life, to follow a man who gives them to understand that he will + make them <i>fishers of men</i>; that is to say, he will enable them to + subsist by his cunning tricks, at the expense of the multitude who are + always credulous. The juggler, with the assistance of his remedies, can + perform cures which seem miraculous to ignorant spectators. These simple + creatures immediately regard him as a supernatural being. He adopts this + opinion himself, and confirms the high notions which his partisans have + formed respecting him. He feels himself interested in maintaining this + opinion among his sectaries, and finds out the secret of exciting their + enthusiasm. To accomplish this point, our empiric becomes a preacher; he + makes use of riddles, obscure sentences, and parables to the multitude, + that always admire what they do not understand. + </p> + <p> + To render himself more agreeable to the people, he declaims among poor, + ignorant, foolish men, against the rich, the great, the learned; but above + all, against the <i>priests</i>, who in all ages have been <i>avaricious, + imperious, uncharitable, and burdensome</i> to the people. If these + discourses be eagerly received among the vulgar, who are always morose, + envious, and jealous, they displease all those who see themselves the + objects of the invective and satire of the popular preacher. + </p> + <p> + They consequently wish to check his progress, they lay snares for him, + they seek to surprise him in a fault, in order that they may unmask him + and have their revenge. By dint of imposture, he outwits them; yet, in + consequence of his miracles and illusions, he at length discovers himself. + He is then seized and punished, and none of his adherents abide by him, + except a few idiots, that nothing can undeceive; none but partisans, + accustomed to lead with him a life of idleness; none but dexterous knaves, + who wish to continue their impositions on the public, by deceptions + similar to those of their old master, by obscure, unconnected, confused, + and fanatical harangues, and by declamations against <i>magistrates and + priests</i>. These, who have the power in their own hands, finish by + persecuting them, imprisoning them, flogging them, chastising them, and + putting them to death. Poor wretches, habituated to poverty, undergo all + these sufferings with a fortitude which we frequently meet with in + malefactors. In some we find their courage fortified by the zeal of + fanaticism. This fortitude surprises, agitates, excites pity, and + irritates the spectators against those who torment men whose constancy + makes them looked upon as being innocent, who, it is supposed, may + possibly be right, and for whom compassion likewise interests itself. It + is thus that enthusiasm is propagated, and that persecution always + augments the number of the partisans of those who are persecuted. + </p> + <p> + I shall leave to you, Madam, the trouble of applying the history of our + juggler, and his adherents, to that of the founder, the apostles, and the + martyrs of the Christian religion. + </p> + <p> + With whatever art they have written the life of Jesus Christ, which we + hold only from his apostles, or their disciples, it furnishes a + sufficiency of materials on which to found our conjectures. I shall only + observe to you, that the Jewish nation was remarkable for its credulity; + that the companions of Jesus were chosen from among the dregs of the + people; that Jesus always gave a preference to the populace, with whom he + wished, undoubtedly, to form a rampart against the <i>priests</i>; and + that, at last, Jesus was seized immediately after the most splendid of his + miracles. We see him put to death immediately after the resurrection of + Lazarus, which, even according to the gospel account, bears the most + evident characters of fraud, which are visible to every one who examines + it without prejudice. + </p> + <p> + I imagine, Madam, that what I have just stated will suffice to show you + what opinion you ought to entertain respecting the founder of Christianity + and his first sectaries. These have been either dupes or fanatics, who + permitted themselves to be seduced by deceptions, and by discourses + conformable to their desires, or by dexterous impostors, who knew how to + make the best of the tricks of their old master, to whom they have become + such able successors. In this way did they establish a religion which + enabled them to live at the people's expense, and which still maintains in + abundance those we pay, at such a high rate, for transmitting from father + to son the fables, visions, and wonders which were born and nursed in + Judea. The propagation of the Christian faith, and the constancy of their + martyrs, have nothing surprising in them. The people flock after all those + that show them wonders, and receive without reasoning on it every thing + that is told them. They transmit to their children the tales they have + heard related, and by degrees these opinions are adopted by kings, by the + great, and even by the learned. + </p> + <p> + As for the martyrs, their constancy has nothing supernatural in it. The + first Christians, as well as all new sectaries, were treated, by the Jews + and pagans, as disturbers of the public peace. They were already + sufficiently intoxicated with the fanaticism with which their religion + inspired them, and were persuaded that God held himself in readiness to + crown them, and to receive them into his eternal dwelling. In a word, + seeing the heavens opened, and being convinced that the end of the world + was approaching, it is not surprising that they had courage to set + punishment at defiance, to endure it with constancy, and to despise death. + To these motives, founded on their religious opinions, many others were + added, which are always of such a nature as to operate strongly upon the + minds of men. Those who, as Christians, were imprisoned and ill-treated on + account of their faith, were visited, consoled, encouraged, honored, and + loaded with kindnesses by their brethren, who took care of and succored + them during their detention, and who almost adored them after their death. + Those, on the other hand, who displayed weakness, were despised and + detested, and when they gave way to repentance, they were compelled to + undergo a rigorous penitence, which lasted as long as they lived. Thus + were the most powerful motives united to inspire the martyrs with courage; + and this courage has nothing more supernatural about it than that which + determines us daily to encounter the most perilous dangers, through the + fear of dishonoring ourselves in the eyes of our fellow-citizens. + Cowardice would expose us to infamy all the rest of our days. There is + nothing miraculous in the constancy of a man to whom an offer is made, on + the one hand, of eternal happiness and the highest honors, and who, on the + other hand, sees himself menaced with hatred, contempt, and the most + lasting regret. + </p> + <p> + You perceive, then, Madam, that nothing can be easier than to overthrow + the proofs by which Christian doctors establish the revelation which they + pretend is so well authenticated. Miracles, martyrs, and prophecies prove + nothing. + </p> + <p> + Were all the wonders true that are related in the Old and New Testament, + they would afford no proof in favor of divine omnipotence, but, on the + contrary, would prove the inability under which the Deity has continually + labored, of convincing mankind of the truths he wished to announce to + them. On the other hand, supposing these miracles to have produced all the + effects which the Deity had a right to expect from them, we have no longer + any reason to believe them, except on the tradition and recitals of + others, which are often suspicious, faulty, and exaggerated. The miracles + of Moses are attested only by Moses, or by Jewish writers interested in + making them believed by the people they wished to govern. The miracles of + Jesus are attested only by his disciples, who sought to obtain adherents, + in relating to a credulous people prodigies to which they pretended to + have been witnesses, or which some of them, perhaps, believed they had + really seen. All those who deceive mankind are not always cheats; they are + frequently deceived by those who are knaves in reality. Besides, I believe + I have sufficiently proved, that miracles are repugnant to the essence of + an immutable God, as well as to his wisdom, which will not permit him to + alter the wise laws he has himself established. In short, miracles are + useless, since those related in Scripture have not produced the effects + which God expected from them. + </p> + <p> + The proof of the Christian religion taken from prophecy has no better + foundation. Whoever will examine without prejudice these oracles pretended + to be divine will find only an ambiguous, unintelligible, absurd, and + unconnected jargon, entirely unworthy of a God who intended to display his + prescience, and to instruct his people with regard to future events. There + does not exist in the Holy Scriptures a single prophecy sufficiently + precise to be literally applied to Jesus Christ. To convince yourself of + this truth, ask the most learned of our doctors which are the formal + prophecies wherein they have the happiness to discover the Messiah. You + will then perceive that it is only by the aid of forced explanations, + figures, parables, and mystical interpretations, by which they are enabled + to bring forward any thing sensible and applicable to the <i>god-made-man</i> + whom they tell us to adore. It would seem as if the Deity had made + predictions only that we might understand nothing about them. + </p> + <p> + In these equivocal oracles, whose meaning it is impossible to penetrate, + we find nothing but the language of intoxication, fanaticism, and + delirium. When we fancy we have found something intelligible, it is easy + to perceive that the prophets intended to speak of events that took place + in their own age, or of personages who had preceded them. It is thus that + our doctors apply gratuitously to Christ prophecies or rather narratives + of what happened respecting David, Solomon, Cyrus, &c. + </p> + <p> + We imagine we see the chastisement of the Jewish people announced in + recitals where it is evident the only matter in question was the + Babylonish captivity. In this event, so long prior to Jesus Christ, they + have imagined finding a prediction of the dispersion of the Jews, supposed + to be a visible punishment for their <i>deicide</i>, and which they now + wish to pass off' as an indubitable proof of the truth of Christianity. + </p> + <p> + It is not, then, astonishing that the ancient and modern Jews do not see + in the prophets what our doctors teach us, and what they themselves + imagine they have seen. Jesus himself has not been more happy in his + predictions than his predecessors. In the gospel he announces to his + disciples in the most formal manner the destruction of the world and the + last judgment, as events that were at hand, and which must take place + before the existing generation had passed away. Yet the world still + endures, and appears in no danger of finishing. It is true, our doctors + pretend that, in the prediction of Jesus Christ, he spoke of the ruin of + Jerusalem by Vespasian and Titus; but none but those who have not read the + gospel would submit to such a change, or satisfy themselves with such an + evasion. Besides, in adopting it we must confess at least that the Son of + God himself was unable to prophesy with greater precision than his obscure + predecessors. + </p> + <p> + Indeed, at every page of these sacred books, which we are assured were + inspired by God himself, this God seems to have made a revelation only to + conceal himself. He does not speak but to be misunderstood. He announces + his oracles in such a way only that we can neither comprehend them nor + make any application of them. He performs miracles only to make + unbelievers. He manifests himself to mankind only to stupefy their + judgment and bewilder the reason he has bestowed on them. The Bible + continually represents God to us as a seducer, an enticer, a suspicious + tyrant, who knows not what kind of conduct to observe with respect to his + subjects; who amuses himself by laying snares for his creatures, and who + tries them that he may have the pleasure of inflicting a punishment for + yielding to his temptations. This God is occupied only in building to + destroy, in demolishing to rebuild. Like a child disgusted with its + playthings, he is continually undoing what he has done, and breaking what + was the object of his desires. We find no foresight, no constancy, no + consistency in his conduct; no connection, no clearness in his discourses. + When he performs any thing, he sometimes approves what he has done, and at + other times repents of it. He irritates and vexes himself with what he has + permitted to be done, and, in spite of his infinite power, he suffers man + to offend him, and consents to let Satan, his creature, derange all his + projects. In a word, the revelations of the Christians and Jews seem to + have been imagined only to render uncertain and to annihilate the + qualities attributed to the Deity, and which are declared to constitute + his essence. The whole Scripture, the entire system of the Christian + religion, appears to be founded only on the incapability of God, who was + unable to render the human race as wise, as good, and as happy as he + wished them. The death of his innocent Son, who was immolated to his + vengeance, is entirely useless for the most numerous portion of the + earth's inhabitants; almost the whole human race, in spite of the + continued efforts of the Deity, continue to offend him, to frustrate his + designs, resist his will, and to persevere in their wickedness. + </p> + <p> + It is on notions so fatal, so contradictory, and so unworthy of a God who + is just, wise, and good, of a God that is rational, independent, + immutable, and omnipotent, on whom the Christian religion is founded, and + which religion is said to be established forever by God, who, + nevertheless, became disgusted with the religion of the Jews, with whom he + had made and sworn an eternal covenant. + </p> + <p> + Time must prove whether God be more constant and faithful in fulfilling + his engagements with the Christians than he has been to fulfil those he + made with Abraham and his posterity. I confess, Madam, that his past + conduct alarms me as to what he may finally perform. If he himself + acknowledged by the mouth of Ezekiel that the laws he had given to the + Jews <i>were not good</i>, he may very possibly, some day or other, find + fault with those which he has given to Christians. + </p> + <p> + Our priests themselves seem to partake of my suspicions, and to fear that + God will be wearied of that protection which he has so long granted to his + church. The inquietudes which they evince, the efforts which they make to + hinder the civilization of the world, the persecutions which they raise + against all those who contradict them, seem to prove that they mistrust + the promises of Jesus Christ, and that they are not certainly convinced of + the eternal durability of a religion which does not appear to them divine, + but because it gives them the right to command like gods over their + fellow-citizens. They would undoubtedly consider the destruction of their + empire a very grievous thing; but yet if the sovereigns of the earth and + their people should once grow weary of the sacerdotal yoke, we may be sure + the Sovereign of heaven would not require a longer time to become equally + disgusted. + </p> + <p> + However this may be, Madam, I venture to hope the perusal of this letter + will fully undeceive you of a blind veneration for books which are called + <i>divine</i>, although they appear as if invented to degrade and destroy + the God who is asserted to be their author. My first letter, I feel + confident, enabled you to perceive that the dogmas established by these + same books, or subsequently fabricated to justify the ideas thus given of + God, are not less contrary to all notions of a Deity infinitely perfect. A + system which in the outset is based upon false principles can never become + any thing else than a mass of falsehoods. I am, &c. + </p> + <p> + <a name="link2H_4_0006" id="link2H_4_0006"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER IV. Of the fundamental dogmas of the Christian Religion + </h2> + <p> + You are aware, Madam, that our theological doctors pretend these revealed + books, which I summarily examined in my preceding letter, do not include a + single word that was not inspired by the Spirit of God. What I have + already said to you is sufficient to show that in setting out with this + supposition, the Divinity has formed a work the most shapeless, imperfect, + contradictory, and unintelligible which ever existed; a work, in a word, + of which any man of sense would blush with shame to be the author. If any + prophecy hath verified itself for the Christians, it is that of Isaiah, + which saith, "Hearing ye shall hear, but shall not understand." But in + this case we reply that it was sufficiently useless to speak not to be + comprehended; to reveal <i>that</i> which cannot be comprehended is to + reveal <i>nothing</i>. + </p> + <p> + We need not, then, be surprised if the Christians, notwithstanding the + revelation of which they assure us they have been the favorites, have no + precise ideas either of the Divinity, or of his will, or the way in which + his oracles are to be interpreted. The book from which they should be able + to do so serves only to confound the simplest notions, to throw them into + the greatest incertitude, and create eternal disputations. If it was the + project of the Divinity, it would, without doubt, be attended with perfect + success. The teachers of Christianity never agree on the manner in which + they are to understand the truths that God has given himself the trouble + to reveal; all the efforts which they have employed to this time have not + yet been capable of making any thing clear, and the dogmas which they have + successively invented have been insufficient to justify to the + understanding of one man of good sense the conduct of ah infinitely + perfect Being. + </p> + <p> + Hence, many among them, perceiving the inconveniences which would result + from the reading of the holy books, have carefully kept them out of the + hands of the vulgar and illiterate; for they plainly foresaw that if they + were read by such they would necessarily bring on themselves reproach, + since it would never fail that every honest man of good sense would + discover in those books only a crowd of absurdities. Thus the oracles of + God are not even made for those for whom they are addressed; it is + requisite to be initiated in the mysteries of a priesthood, to have the + privilege of discerning in the holy writings the light which the Divinity + destined to all his dear children. But are the theologians themselves able + to make plain the difficulties which the sacred books present in every + page? By meditating on the mysteries which they contain, have they given + us ideas more plain of the intentions of the Divinity? No; without doubt + they explain one mystery by citing another; they scatter In this case, why + did it not prevent that fall and its consequences? Was the reason of Adam + corrupted even beforehand by incurring the wrath of his God? Was it + depraved before he had done any thing to deprave it? + </p> + <p> + To justify this strange conduct of Providence, to clear him from passing + as the author of sin, to save him the ridicule of being 'the cause or the + accomplice of offences which he did against himself, the theologians have + imagined a being subordinate to the divine power. It is the secondary + being they make the author of all the evil which is committed in the + universe. In the impossibility of reconciling the continual disorders of + which the world is the theatre with the purposes of a Deity replete with + goodness, the Creator and Preserver of the universe, who delights in + order, and who seeks only the happiness of his creatures, they have + trumped up a destructive genius, imbued with wickedness, who conspires to + render men miserable, and to overthrow the beneficent views of the + Eternal.. This bad and perverse being they call Satan, the Devil, the Evil + One; and we see him play a great game in all the religions of the world, + the founders of which have found in the impotence of Deity the sources of + both good and evil. By the aid of this imaginary being they have been + enabled to resolve all their difficulties; yet they could not foresee that + this invention, which went to annihilate or abridge the power of Deity, + was a system filled with palpable contradictions, and that if the Devil + were really the author of sin, it be he, in all justice, who ought to + undergo punishment. + </p> + <p> + If God is the author of all, it is he who created the Devil; if the Devil + is wicked, if he strives to counteract the projects of the Divinity, it is + the Divinity who has allowed the overthrow of his projects, or who has not + had sufficient authority to prevent the Devil from exercising his power. + If God had wished that the Devil should not have existed, the Devil would + not have existed. God could annihilate him at one word, or, at least, God + could change his disposition if injurious to us, and contrary to the + projects of a beneficent Providence. Since, then, the Devil does exist, + and does such marvellous things as are attributed to him, we are compelled + to conclude that the Divinity has found it good that he should exist and + agitate, as he does, all his works by a perpetual interruption and + perversion of his designs. + </p> + <p> + Thus, Madam, the invention of the Devil does not remedy the evil; on the + contrary, it but entangles the priests more and more. By placing to + Satan's account all the evil which he commits in the world, they exculpate + the Deity, of nothing; all the power with which they have supposed the + Devil invested is taken from that assigned to the Divinity; and you know + very well that according to the notions of the Christian religion, the + Devil has more adherents than God himself; they are always stirring their + fellow-creatures up to revolt against God; without ceasing, in despite of + God, Satan leads them into perdition, except one man only, who refused to + follow him, and who found grace in the eyes of the Lord. You are not + ignorant that the millions that follow the standard of Beelzebub are to be + plunged with him into eternal misery. + </p> + <p> + But then has Satan himself incurred the disgrace of the All-powerful? By + what forfeit has he merited becoming the eternal object of the anger of + that God who created him? The Christian religion will explain all. It + informs us that the Devil was in his origin an angel; that is to say, a + pure spirit, full of perfections, created by the Divinity to occupy a + distinguishing situation in the celestial court, destined, like the other + ministers of the Eternal, to receive his orders, and to enjoy perpetual + blessedness. But he lost himself through ambition; his pride blinded him, + and he dared to revolt against his Creator; he engaged other spirits, as + pure as himself, in the same senseless enterprise; in consequence of his + rashness, he was hurled headlong out of heaven, his miserable adherents + were involved in his fall, and, having been hardened by the divine + pleasure in their foolish dispositions, they have no other occupation + assigned them in the universe than to tempt mankind, and endeavor to + augment the number of the enemies of God, and the victims of his wrath. + </p> + <p> + It is by the assistance of this fable that the Christian doctors perceive + the fall of Adam, prepared by the Almighty himself anterior to the + creation of the world. Was it necessary that the Divinity should entertain + a great desire that man might sin, since he would thereby have an + opportunity of providing the means of making him sinful? In effect, it was + the Devil who, in process of time, covered with the skin of a serpent, + solicited the mother of the human race to disobey God, and involve her + husband in her rebellion. But the difficulty is not removed by these + inventions. If Satan, in the time he was an angel, lived in innocence, and + merited the good will of his Maker, how came God to suffer him to + entertain ideas of pride, ambition, and rebellion? How came this angel of + light so blind as not to see the folly of such an enterprise? Did he not + know that his Creator was all-powerful? Who was it that tempted Satan? + What reason had the Divinity for selecting him to be the object of his + fury, the destroyer of his projects, the enemy of his power? If pride be a + sin, if the idea itself of rebellion is the greatest of crimes, <i>sin + was, then, anterior to sin</i>, and Lucifer offended God, even in his + state of purity; for, in fine, a being pure, innocent, agreeable to his + God, who had all the perfections of which a creature could be susceptible, + ought to be exempt from ambition, pride, and folly. We ought, also, to say + as much for our first parent, who, notwithstanding his wisdom, his + innocence, and the knowledge infused into him by God himself, could not + prevent himself from falling into the temptation of a demon. + </p> + <p> + Hence, in every shift, the priests invariably make God the author of sin. + It was God who tempted Lucifer before the creation of the world; Lucifer, + in his turn, became the tempter of man and the cause of all the evil our + race suffers. It appears, therefore, that God created both angels and men + to give them an opportunity of sinning. + </p> + <p> + It is easy to perceive the absurdity of this system, to save which the + theologians have invented another still more absurd, that it might become + the foundation of all their religious revelations, and by means of which + they idly imagine they can fully justify the divine providence. The system + of truth supposes <i>the free will</i> of man—that he is his own + master, capable of doing good or ill, and of directing his own plans. At + the words <i>free will</i>, I already perceive, Madam, that you tremble, + and doubtless anticipate a metaphysical dissertation. Rest assured of the + contrary; for I flatter myself that the question will be simplified and + rendered clear, I shall not merely say for you, but for all your sex who + are not resolved to be wilfully blind. + </p> + <p> + To say that man is a free agent is to detract from the power of the + Supreme Being; it is to pretend that God is not the master of his own + will; it is to advance that a weak creature can, when it pleases him, + revolt against his Creator, derange his projects, disturb the order which + he loves, render his labors useless, afflict him with chagrin, cause him + sorrow, act with effect against him, and arouse his anger and his + passions. Thus, at the first glance, you perceive that this principle + gives rise to a crowd of absurdities. If God is the friend of order, every + thing performed by his creatures would necessarily conduce to the + maintenance of this order, because otherwise the divine will would fail to + have its effect If God has plans, they must of necessity be always + executed; if man can afflict his God, man is the master of this God's + happiness, and the league he has formed with the Devil is potent enough to + thwart the plans of the Divinity. In a word, if man is free to sin, God is + no longer Omnipotent. + </p> + <p> + In reply, we are told that God, without detriment to his Omnipotence, + might make man a free agent, and that this liberty is a benefit by which + God places man in a situation where he may merit the heavenly bounty; but, + on the other hand, this liberty likewise exposes him to encounter God's + hatred, to offend him, and to be overwhelmed by infinite sufferings. From + this I conclude that this liberty is <i>not</i> a benefit, and that it + evidently is inconsistent with divine goodness. This goodness would be + more real if men had always sufficient resolution to do what is pleasing + to God, conformably to order, and conducive to the happiness of their + fellow-creatures. If men, in virtue of their liberty, do things contrary + to the will of God, God, who is supposed to have the prescience of + foreseeing all, ought to have taken measures to prevent men from abusing + their liberty; if he foresaw they would sin, he ought to have given them + the means of avoiding it; if he could not prevent them from doing ill, he + has consented to the ill they have done; if he has consented, he should + not be offended; if he is offended, or if he punish them for the evil they + have done with his permission, he is unjust and cruel; if he suffer them + to rush on to their destruction, he is bound afterwards to take them to + himself; and he cannot with reason find fault with them for the abuse of + their liberty, in being deceived or seduced by the objects which he + himself had placed in their way to seduce them, to tempt them, and to + determine their wills to do evil.* + </p> +<pre xml:space="preserve"> + * See what Bayle says, Diet. Crit., art. Origène, Rem. E.t + art. Pauliciens, Rem. E., F., M., and torn. iii. of the + Réponses aux Questions d'un Provincial. +</pre> + <p> + What would you say of a father who should give to his children, in the + infancy of age, and when they were without experience, the liberty of + satisfying their disordered appetites, till they should convince + themselves of their evil tendency? Would not such a parent be in the right + to feel uneasy at the abuse which they should make of their liberty which + he had given them? Would it not be accounted malice in this parent, who + should have foreseen what was to happen, not to have furnished his + children with the capacity of directing their own conduct so as to avoid + the evils they might be assailed with? Would it not show in him the height + of madness were he to punish them for the evil which he had done, and the + chagrin which they occasioned him? Would it not be to himself that we + should ascribe the sottishness and wickedness of his children? + </p> + <p> + You see, then, the points of view under which this system of men's free + will shows us the Deity. This free will becomes a present the most + dangerous, since it puts man in the condition of doing evil that is truly + frightful. We may thence conclude that this system, far from justifying + God, makes him capable of malice, imprudence, and injustice. But this is + to overturn all our ideas of a being perfectly, nay, infinitely wise and + good, consenting to punish his creatures for sins which he gave them the + power of committing, or, which is the same, suffering the Devil to inspire + them with evil. All the subtilties of theology have really only a tendency + to destroy the very notions itself inculcates concerning the Divinity. + This theology is evidently the tub of the Danaides. + </p> + <p> + It is a fact, however, that our theologians have imagined expedients to + support their ruinous suppositions. You have often heard mention made of + <i>predestination</i> and <i>grace</i>—terrible words, which + constantly excite disputes among us, for which reason would be forced to + blush if Christians did not make it a duty to renounce reason, and which + contests are attended with consequences very dangerous to society. But let + not this surprise you; these false and obscure principles have even among + the theologians produced dissensions; and their quarrels would be + indifferent if they did not attach more importance to them than they + really deserve. + </p> + <p> + But to proceed. The system of predestination supposes that God, in his + eternal secrets, has resolved that some men should be elected, and being + thus his favorites, receive special grace. By this grace they are supposed + to be made agreeable to God, and meet for eternal happiness. But then an + infinite number of others are destined to perdition, and receive not the + grace necessary to eternal salvation. These contradictory and opposite + propositions make it pretty evident that the system is absurd. It makes + God, a being infinitely perfect and good, a partial tyrant, who has + created a vast number of human beings to be the sport of his caprice and + the victims of his vengeance. It supposes that God will punish his + creatures for not having received that grace which he did not deign to + give them; it presents this God to us under traits so revolting that the + theologians are forced to avow that the whole is a profound mystery, into + which the human mind cannot penetrate. But if man is not made to lift his + inquisitive eye on this frightful mystery, that is to say, on this + astonishing absurdity, which our teachers have idly endeavored to square + to their views of Deity, or to reconcile the atrocious injustice of their + God with his infinite goodness, by what right do they wish us to adore + this mystery which they would compel us to believe, and to subscribe to an + opinion that saps the divine goodness to its very foundation? + </p> + <p> + How do they reason upon a dogma, and quarrel with acrimony about a system + of which even themselves can comprehend nothing? + </p> + <p> + The more you examine religion, the more occasion you will have to be + convinced that those things which our divines call <i>mysteries</i> are + nothing else but the difficulties with which they are themselves + embarrassed, when they are unable to avoid the absurdities into which + their own false principles necessarily involve them. Nevertheless, this + word is not enough to impose upon us; the reverend doctors do not + themselves understand the things about which they incessantly speak. They + invent words from an inability to explain things, and they give the name + of <i>mysteries</i> to what they comprehend no better than ourselves. + </p> + <p> + All the religions in the world are founded upon predestination, and all + the pretended revelations among men, as has been already pointed out to + you, inculcate this odious dogma, which makes Providence an unjust + mother-in-law, who shows a blind preference for some of her children to + the prejudice of all the others. They make God a tyrant, who punishes the + inevitable faults to which he has impelled them, or into which he has + allowed them to be seduced. This dogma, which served as the foundation of + Paganism, is now the grand pivot of the Christian religion, whose God + should excite no less hatred than the most wicked divinities of idolatrous + people. With such notions, is it not astonishing that this God should + appear, to those who meditate on his attributes, an object sufficiently + terrible to agitate the imagination, and to lead some to indulge in + dangerous follies? + </p> + <p> + The dogma of another life serves also to exculpate the Deity from these + apparent injustices or aberrations, with which he might naturally be + accused. It is pretended that it has pleased him to distinguish his + friends on earth, seeing he has amply provided for their future happiness + in an abode prepared for their souls. But, as I believe I have already + hinted, these proofs that God makes some good, and leaves others wicked, + either evince injustice on his part, at least temporary, or they + contradict his omnipotence. If God can do all things, if he is privy to + all the thoughts and actions of men, what need has he of any proofs? If he + has resolved to give them grace necessary to save them, has he not assured + them they will not perish? If he is unjust and cruel, this God is not + immutable, and belies his character; at least for a time he derogates from + the perfections which we should expect to find in him. What would you + think of a king, who, during a particular time, would discover to his + favorites traits the most frightful, in order that they might incur his + disgrace, and who should afterwards insist on their believing him a very + good and amiable man, to obtain his favor again? Would not such a prince + be pronounced wicked, fanciful, and tyrannical? Nevertheless, this + supposed prince might be pardoned by some, if for his own interest, and + the better to assure himself of the attachment of his friends, he might + give them some smiles of his favor. It is not so with God, who knows all, + who can do all, who has nothing to fear from the dispositions of his + creatures. From all these reasonings, we may see that the Deity, whom the + priests have conjured up, plays a great game, very ridiculous, very + unjust, on the supposition that he tries his servants, and that he allows + them to suffer in this world, to prepare them for another. The theologians + have not failed to discover motives in this conduct of God which they can + as readily justify; but these pretended motives are borrowed from the + omnipotence of this being, by his absolute power over his creatures, to + whom he is not obliged to render an account of his actions; but especially + in this theology, which professes to justify God, do we not see it make + him a despot and tyrant more hateful than any of his creatures? I am, + &c. + </p> + <p> + <a name="link2H_4_0007" id="link2H_4_0007"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER V. Of the Immortality of the Soul, and of the Dogma of another Life + </h2> + <p> + We have now, Madam, come to the examination of the dogma of a future life, + in which it is supposed that the Divinity, after causing men to pass + through the temptations, the trials, and the difficulties of this life, + for the purpose of satisfying himself whether they are worthy of his love + or his hatred, will bestow the recompenses or inflict the chastisements + which they deserved. This dogma, which is one of the capital points of the + Christian religion, is founded on a great many hypotheses or suppositions, + which we have already glanced at, and which we have shown to be absurd and + incompatible with the notions which the same religion gives us of the + Deity. In effect, it supposes us capable of offending or pleasing the + Author of Nature, of influencing his humor, or exciting his passions; + afflicting, tormenting, resisting, and thwarting the plans of Deity. It + supposes, moreover, the free-will of man—a system which we have seen + incompatible with the goodness, justice, and omnipotence of the Deity. It + supposes, further, that God has occasion of proving his creatures, and + making them, if I may so speak, pass a novitiate to know what they are + worth when he shall square accounts with them. It supposes in God, who has + created men for happiness only, the inability to put, by one grand effort, + all men in the road, whence they may infallibly arrive at permanent + felicity. It supposes that man will survive himself, or that the same + being, after death, will continue to think, to feel, and act as he did in + this life. In a word, it supposes the immortality of the soul—an + opinion unknown to the Jewish lawgiver, who is totally silent on this + topic to the people to whom God had manifested himself; an opinion which + even in the time of Jesus Christ one sect at Jerusalem admitted, while + another sect rejected; an opinion about which the Messiah, who came to + instruct them, deigned to fix the ideas of those who might deceive + themselves in this respect; an opinion which appears to have been + engendered in Egypt, or in India, anterior to the Jewish religion, but + which was unknown among the Hebrews till they took occasion to instruct + themselves in the Pagan philosophy of the Greeks, and doctrines of Plato. + </p> + <p> + Whatever might be the origin of this doctrine, it was eagerly adopted by + the Christians, who judged it very convenient to their system of religion, + all the parts of which are founded on the marvellous, and which made it a + crime to admit any truths agreeable to reason and common sense. Thus, + without going back to the inventors of this inconceivable dogma, let us + examine dispassionately what this opinion really is; let us endeavor to + penetrate to the principles on which it is supported; let us adopt it, if + we shall find it an idea conformable to reason; let us reject it, if it + shall appear destitute of proof, and at variance with common sense, even + though it had been received as an established truth in all antiquity, + though it may have been adopted by many millions of mankind. + </p> + <p> + Those who maintain the opinion of the soul's immortality, regard it—that + is, the soul—as a being distinct from the body, as a substance, or + essence, totally different from the corporeal frame, and they designate it + by the name of <i>spirit</i>. If we ask them what a spirit is, they tell + us it is not matter; and if we ask them what they understand by that which + is not matter, which is the only thing of which we cannot form an idea, + they tell us it is a spirit. In general, it is easy to see that men the + most savage, as well as the most subtle thinkers, make use of the word <i>spirit</i> + to designate all the causes of which they cannot form clear notions; hence + the word spirit hath been used to designate a being of which none can form + any idea. + </p> + <p> + Notwithstanding, the divines pretend that this unknown being, entirely + different from the body, of a substance which has nothing conformable with + itself, is, nevertheless, capable of setting the body in motion; and this, + doubtless, is a mystery very inconceivable. We have noticed the alliance + between this spiritual substance and the material body, whose functions it + regulates. As the divines have supposed that matter could neither think, + nor will, nor perceive, they have believed that it might conceive much + better those operations attributed to a being of which they had ideas less + clear than they can form of matter. In consequence, they have imagined + many gratuitous suppositions to explain the union of the soul with the + body. In fine, in the impossibility of overcoming the insurmountable + barriers which oppose them, the priests have made man twofold, by + supposing that he contains something distinct from himself; they have cut + through all difficulties by saying that this union is a great mystery, + which man cannot understand; and they have everlasting recourse to the + omnipotence of God, to his supreme will, to the miracles which he has + always wrought; and those last are never-failing, final resources, which + the theologians reserve for every case wherein they can find no other mode + of escaping gracefully from the argument of their adversaries. + </p> + <p> + You see, then, to what we reduce all the jargon of the metaphysicians, all + the profound reveries which for so many ages have been so industriously + hawked about in defence of the soul of man; an immaterial substance, of + which no living being can form an idea; a spirit, that is to say, a being + totally different from any thing we know. All the theological verbiage + ends here, by telling us, in a round of pompous terms,—fooleries + that impose on the ignorant,—that we do not know what essence the + soul is of; but we call it a spirit because of its nature, and because we + feel ourselves agitated by some unknown agent; we cannot comprehend the + mechanism of the soul; yet can we feel ourselves moved, as it were, by an + effect of the power of God, whose essence is far removed from ours, and + more concealed from us than the human soul itself. By the aid of this + language, from which you cannot possibly learn any thing, you will be as + wise, Madam, as all the theologians in the world. + </p> + <p> + If you would desire to form ideas the most precise of yourself, banish + from you the prejudices of a vain theology, which only consists in + repeating words without attaching any new ideas to them, and which are + insufficient to distinguish the soul from the body, which appear only + capable of multiplying beings without reason, of rendering more + incomprehensible and more obscure, notions less distinct than we already + have of ourselves. These notions should be at least the most simple and + the most exact, if we consult our nature, experience, and reason. They + prove that man knows nothing but by his material sensible organs, that he + sees only by his eyes, that he feels by his touch, that he hears by his + ears; and that when either of these organs is actually deranged, or has + been previously wanting, or imperfect, man can have none of the ideas that + organ is capable of furnishing him with,—neither thoughts, memory, + reflection, judgment, desire, nor will. Experience shows us that corporeal + and material beings are alone capable of being moved and acted upon, and + that without those organs we have enumerated the soul thinks not, feels + not, wills not, nor is moved. Every thing shows us that the soul undergoes + always the same vicissitudes as the body; it grows to maturity, gains + strength, becomes weak, and puts on old age, like the body; in fine, every + thing we can understand of it goes to prove that it perishes with the + body. It is indeed folly to pretend that man will feel when he has no + organs appropriate for that sentiment; that he will see and hear without + eyes or ears; that he will have ideas without having senses to receive + impressions from physical objects, or to give rise to perceptions in his + understanding; in fine, that he will enjoy or suffer when he has no longer + either nerves or sensibility. + </p> + <p> + Thus every thing conspires to prove that the soul is the same thing as the + body, viewed relatively to some of its functions, which are more obscure + than others. Every thing serves to convince us that without the body the + soul is nothing, and that all the operations which are attributed to the + soul cannot be exercised any longer when the body is destroyed. Our body + is a machine, which, so long as we live, is susceptible of producing the + effects which have been designated under different names, one from + another; sentiment is one of these effects, thought is another, reflection + a third. This last passes sometimes by other names, and our brain appears + to be the seat of all our organs; it is that which is the most + susceptible. This organic machine, once destroyed or deranged, is no + longer capable of producing the same effects, or of exercising the same + functions. It is with our body as it is with a watch which indicates the + hours, and which goes not if the spring or a pinion be broken. Cease, + Eugenia, cease to torment yourself about the fate which shall attend you + when death will have separated you from all that is dear on earth. After + the dissolution of this life, the soul shall cease to exist; those + devouring flames with which you have been threatened by the priests will + have no effect upon the soul, which can neither be susceptible then of + pleasures nor pains, of agreeable or sorrowful ideas, of lively or doleful + reflections. + </p> + <p> + It is only by means of the bodily organs that we feel, think, and are + merry or sad, happy or miserable; this body once reduced to dust, we will + have neither perceptions nor sensations, and, by consequence, neither + memory nor ideas; the dispersed particles will no longer have the same + qualities they possessed when united; nor will they any longer conspire to + produce the same effects. In a word, the body being destroyed, the soul, + which is merely a result of all the parts of the body in action, will + cease to be what it is; it will be reduced to nothing with the life's + breath. + </p> + <p> + Our teachers pretend to understand the soul well; they profess to be able + to distinguish it from the body; in short, they can do nothing without it; + and therefore, to keep up the farce, they have been compelled to admit the + ridiculous dogma of the Persians, known by the name of the <i>resurrection</i>. + </p> + <p> + This system supposes that the particles of the body which have been + scattered at death will be collected at the last day, to be replaced in + their primitive condition. But that this strange phenomenon may take + place, it is necessary that the particles of our destroyed bodies, of + which some have been converted into earth, others have passed into plants, + others into animals, some of one species, others of another, even of our + own; it is requisite, I say, that these particles, of which some have been + mixed with the waters of the deep, others have been carried on the wings + of the wind, and which have successively belonged to many different men, + should be reunited to reproduce the individual to whom they formerly + belonged. If you cannot get over this impossibility, the theologians will + explain it to you by saying, very briefly, "Ah! it is a profound mystery, + which we cannot comprehend." They will inform you that the resurrection is + a miracle, a supernatural effect, which is to result from the divine + power. It is thus they overcome all the difficulties which the good sense + of a few opposes to their rhapsodies. + </p> + <p> + If, perchance, Madam, you do not wish to remain content with these sublime + reasons, against which your good sense will naturally revolt, the clergy + will endeavor to seduce your imagination by vague pictures of the + ineffable delights which will be enjoyed in Paradise by the souls and + bodies of those who have adopted their reveries; they will aver that you + cannot refuse to believe them upon their mere word without encountering + the eternal indignation of a God of pity; and they will attempt to alarm + your fancy by frightful delineations of the cruel torments which a God of + goodness has prepared for the greater number of his creatures. + </p> + <p> + But if you consider the thing coolly, you will perceive the futility of + their flattering promises and of their puny threatenings, which are + uttered merely to catch the unwary. You may easily discover that if it + could be true that man shall survive himself, God, in recompensing him, + would only recompense himself for the grace which he had granted; and when + he punished him, he punished him for not receiving the grace which he had + hardened him against receiving. This line of conduct, so cruel and + barbarous, appears equally unworthy of a wise God as it is of a being + perfectly good. + </p> + <p> + If your mind, proof against the terrors with which the Christian religion + penetrates its sectaries, is capable of contemplating these frightful + circumstances, which it is imagined will accompany the carefully-invented + punishments which God has destined for the victims of his vengeance, you + will find that they are impossible, and totally incompatible with the + ideas which they themselves have put forth of the Divinity. In a word, you + will perceive that the chastisements of another life are but a crowd of + chimeras, invented to disturb human reason, to subjugate it beneath the + feet of imposture, to annihilate forever the repose of slaves whom the + priesthood would inthrall and retain under its yoke. + </p> + <p> + In short, Eugenia, the priests would make you believe that these torments + will be horrible,—a thing which accords not with our ideas of God's + goodness; they tell you they will be eternal,—a thing which accords + not with our ideas of the justice of God, who, one would very naturally + suppose, will proportion chastisements to faults, and who, by consequence, + will not punish without end the beings whose actions are bounded by time. + They tell us that the offences against God are infinite, and, by + consequence, that the Divinity, without doing violence to his justice, may + avenge himself as God, that is to say, avenge himself to infinity. In this + case I shall say that this God is not good; that he is vindictive, a + character which always announces fear and weakness. In fine, I shall say + that among the imperfect beings who compose the human species, there is + not, perhaps, a single one who, without some advantage to himself, without + personal fear, in a word, without folly, would consent to punish + everlastingly the wretch who might have the misfortune to offend him, but + who no longer had either the ability or the inclination to commit another + offence. Caligula found, at least, some little amusement to forsake for a + time the cares of government, and enjoy the spectacle of punishment which + he inflicted on those unfortunate men whom he had an interest in + destroying. But what advantage can it be to God to heap on the damned + everlasting torments? Will this amuse him? Will their frightful + punishments correct their faults? Can these examples of the divine + severity be of any service to those on earth, who witness not their + friends in hell? Will it not be the most astonishing of all the miracles + of Deity to make the bodies of the damned invulnerable, to resist, through + the ceaseless ages of eternity, the frightful torments destined for them? + </p> + <p> + You see, then, Madam, that the ideas which the priests give us of hell + make of God a being infinitely more insensible, more wicked and cruel than + the most barbarous of men. They add to all this that it will be the Devil + and the apostate angels, that is to say, the enemies of God, whom he will + employ as the ministers of his implacable vengeance. These wicked spirits, + then, will execute the commands which this severe judge will pronounce + against men at the last judgment. For you must know, Madam, that a God who + knows all will at some future time take an account of what he already + knows. So, then, not content with judging men at death, he will assemble + the whole human race with great pomp at the last or general judgment, in + which he will confirm his sentence in the view of the whole human race, + assembled to receive their doom. Thus on the wreck of the world will he + pronounce a definitive judgment, from which there will be no appeal. + </p> + <p> + But, in attending this memorable judgment, what will become of the souls + of men, separated from their bodies, which have not yet been resuscitated? + The souls of the just will go directly to enjoy the blessings of Paradise; + but what is to become of the immense crowd of souls imbued with faults or + crimes, and on whom the infallible parsons, who are so well instructed in + what is passing in another world, cannot speak with certainty as to their + fate? According to some of these wiseacres, God will place the souls of + such as are not wholly displeasing to him in a place of punishment, where, + by rigorous torments, they shall have the merit of expiating the faults + with which they may stand chargeable at death. According to this fine + system, so profitable to our spiritual guides, God has found it the most + simple method to build a fiery furnace for the special purpose of + tormenting a certain proportion of souls who have not been sufficiently + purified at death to enter Paradise, but who, after leaving them some + years united with the body, and giving them time necessary to arrive at + that amendment of life by which they may become partakers of the supreme + felicity of heaven, ordains that they shall expiate their offences in + torment. It is on this ridiculous notion that our priests have bottomed + the doctrine of <i>purgatory</i>, which every good Catholic is obliged to + believe for the benefit of the priests, who reserve to themselves, as is + very reasonable, the power of compelling by their prayers a just and + immutable God to relax in his sternness, and liberate the captive souls, + which he had only condemned to undergo this purgation in order that they + might be made meet for the joys of Paradise. + </p> + <p> + With respect to the Protestants, who are, as every one knows, heretics and + impious, you will observe that they pretend not to those lucrative views + of the Roman doctors. On the contrary, they think that, at the instant of + death, every man is irrevocably judged; that he goes directly to glory or + into a place of punishment, to suffer the award of evil by the enduring of + punishments for which God had eternally prepared both the sufferer and his + torments! Even before the reunion of soul and body at the final judgment, + they fancy that the soul of the wicked (which, on the principle of all + souls being spirits, must be the same in essence as the soul of the + elect,) will, though deprived of those organs by which it felt, and + thought, and acted, be capable of undergoing the agency or action of a + fire! It is true that some Protestant theologians tell us that the fire of + hell is a spiritual fire, and, by consequence, very different from the + material fire vomited out of Vesuvius, and Ĉtna, and Hecla. Nor ought we + to doubt that these informed doctors of the Protestant faith know very + well what they say, and that they have as precise and clear ideas of a + spiritual fire as they have of the ineffable joys of Paradise, which may + be as spiritual as the punishment of the damned in hell. Such are, Madam, + in a few words, the absurdities, not less revolting than ridiculous, which + the dogmas of a future life and of the immortality of the soul have + engendered in the minds of men. Such are the phantoms which have been + invented and propagated, to seduce and alarm mortals, to excite their + hopes and their fears; such the illusions that so powerfully operate on + weak and feeling beings. But as melancholy ideas have more effect upon the + imagination than those which are agreeable, the priests have always + insisted more forcibly on what men have to fear on the part of a terrible + God than on what they have to hope from the mercy of a forgiving Deity, + full of goodness. Princes the most wicked are infinitely more respected + than those who are famed for indulgence and humanity. The priests have had + the art to throw us into uncertainty and mistrust by the twofold character + which they have given the Divinity. If they promise us salvation, they + tell us that we must work it out for ourselves, "with fear and trembling." + It is thus that they have contrived to inspire the minds of the most + honest men with dismay and doubt, repeating without ceasing that time only + must disclose who are worthy of the divine love, or who are to be the + objects of the divine wrath. Terror has been and always will be the most + certain means of corrupting and enslaving the mind of man. + </p> + <p> + They will tell us, doubtless, that the terrors which religion inspires are + salutary terrors; that the dogma of another life is a bridle sufficiently + powerful to prevent the commission of crimes and restrain men within the + path of duty. To undeceive one's self of this maxim, so often thundered in + our ears, and so generally adopted on the authority of the priests, we + have only to open our eyes. Nevertheless, we see some Christians + thoroughly persuaded of another life, who, notwithstanding, conduct + themselves as if they had nothing to fear on the part of a God of + vengeance, nor any thing to hope from a God of mercy. When any of these + are engaged in some great project, at all times they are tempted by some + strong passion or by some bad habit, they shut their eyes on another life, + they see not the enraged judge, they suffer themselves to sin, and when it + is committed, they comfort themselves by saying, that God is good. + </p> + <p> + Besides, they console themselves by the same contradictory religion which + shows them also this same God, whom it represents so susceptible of wrath, + as full of mercy, bestowing his grace on all those who are sensible of + their evils and repent In a word, I see none whom the fears of hell will + restrain when passion or interest solicit obedience. The very priests who + make so many efforts to convince us of their dogmas too often evince more + wickedness of conduct than we find in those who have never heard one word + about another life. Those who from infancy have been taught these + terrifying lessons are neither less debauched, nor less proud, nor less + passionate, nor less unjust, nor less avaricious than others who have + lived and died ignorant of Christian purgatory and Paradise. In fine, the + dogma of another life has little or no influence on them; it annihilates + none of their passions; it is a bridle merely with some few timid souls, + who, without its knowledge, would never have the hardihood to be guilty of + any great excesses. This dogma is very fit to disturb the quiet of some + honest, timorous persons, and the credulous, whose imagination it + inflames, without ever staying the hand of great rogues, without imposing + on them more than the decency of civilization and a specious morality of + life, restrained chiefly by the coercion of public laws. + </p> + <p> + In short, to sum all up in one thought, I behold a religion gloomy and + formidable to make impressions very lively, very deep, and very dangerous + on a mind such as yours, although it makes but very momentary impressions + on the minds of such as are hardened in crime, or whose dissipation + destroys constantly the effects of its threats. More lively affected than + others by your principles, you have been but too often and too seriously + occupied for your happiness by gloomy and harassing objects, which have + powerfully affected your sensible imagination, though the same phantoms + that have pursued you have been altogether banished from the mind of those + who have had neither your virtues, your understanding, nor your + sensibility. + </p> + <p> + According to his principles, a Christian must always live in fear; he can + never know with certainty whether he pleases or displeases God; the least + movement of pride or of covetousness, the least desire, will suffice to + merit the divine anger, and lose in one moment the fruits of years of + devotion. It is not surprising that, with these frightful principles + before them, many Christians should endeavor to find in solitude + employment for their lugubrious reflections, where they may avoid the + occasions that solicit them to do wrong, and embrace such means as are + most likely, according to their notions of the likelihood of the thing, to + expiate the faults which they fancy might incur the eternal vengeance of + God. + </p> + <p> + Thus the dark notions of a future life leave those only in peace who think + slightly upon it; and they are very disconsolate to all those whose + temperament determines them to contemplate it. They are but the atrocious + ideas, however, which the priests study to give us of the Deity, and by + which they have compelled so many worthy people to throw themselves into + the arms of incredulity. If some libertines, incapable of reasoning, + abjure a religion troublesome to their passions, or which abridges their + pleasures, there are very many who have maturely examined it, that have + been disgusted with it, because they could not consent to live in the + fears it engendered, nor to nourish the despair it created. They have then + abjured this religion, fit only to fill the soul with inquietudes, that + they might find in the bosom of reason the repose which it insures to good + sense. + </p> + <p> + Times of the greatest crimes are always times of the greatest ignorance. + It is in these times, or usually so, that the greatest noise is made about + religion. Men then follow mechanically, and without examination, the + tenets which their priests impose on them, without ever diving to the + bottom of their doctrines. In proportion as mankind become enlightened, + great crimes become more rare, the manners of men are more polished, the + sciences are cultivated, and the religion which they have coolly and + carefully examined loses sensibly its credit. It is thus that we see so + many incredulous people in the bosom of society become more agreeable and + complacent now than formerly, when it depended on the caprice of a priest + to involve them in troubles, and to invite the people to crimes in the + hope of thereby meriting heaven. + </p> + <p> + Religion is consoling only to those who have no embarrassment about it; + the indefinite and vague recompense which it promises, without giving + ideas of it, is made to deceive those who make no reflections on the + impatient, variable, false, and cruel character which this religion gives + of its God. But how can it make any promises on the part of a God whom it + represents as a tempter, a seducer—who appears, moreover, to take + pleasure in laying the most dangerous snares for his weak creatures? How + can it reckon on the favors of a God full of caprice, who it alternately + informs us is replete with tenderness or with hatred? By what right does + it hold out to us the rewards of a despotic and tyrannical God, who does + or does not choose men for happiness, and who consults only his own + fantasy to destine some of his creatures to bliss and others to perdition? + Nothing, doubtless, but the blindest enthusiasm could induce mortals to + place confidence in such a God as the priests have feigned; it is to folly + alone we must attribute the love some well-meaning people profess to the + God of the parsons; it is matchless extravagance alone that could prevail + on men to reckon on the unknown rewards which are promised them by this + religion, at the same time that it assures us that God is the author of + grace, but that we have no right to expect any thing from him. + </p> + <p> + In a word, Madam, the notions of another life, far from consoling, are fit + only to imbitter all the sweets of the present life. After the sad and + gloomy ideas which Christianity, always at variance with itself, presents + us with of its God, it then affirms, that we are much more likely to incur + his terrible chastisements, than possessed of power by which we may merit + ineffable rewards; and it proceeds to inform us, that God will give grace + to whomsoever he pleases, yet it remains with them* selves whether they + escape damnation; and a life the most spotless cannot warrant them to + presume that they are worthy of his favor. In good truth, would not total + annihilation be preferable to such beings, rather than falling into the + hands of a Deity so hard-hearted? Would not every man of sense prefer the + idea of complete annihilation to that of a future existence, in order to + be the sport of the eternal caprice of a Deity, so cruel as to damn and + torment, without end, the unfortunate beings whom he created so weak, that + he might punish them for faults inseparable from their nature? If God is + good, as we are assured, notwithstanding the cruelties of which the + priests suppose him capable, is it not more consonant to all our ideas of + a being perfectly good, to believe that he did not create them to sport + with them in a state of eternal damnation, which they had not the power of + choosing, or of rejecting and shunning? Has not God treated the beasts of + the field more favorably than he has treated man, since he has exempted + them from sin, and by consequence has not exposed them to suffer an + eternal unhappiness? + </p> + <p> + The dogma of the immortality of the soul, or of a future life, presents + nothing consoling in the Christian religion. On the contrary, it is + calculated expressly to fill the heart of the Christian, following out his + principles, with bitterness and continual alarm. I appeal to yourself, + Madam, whether these sublime notions have-any thing consoling in them? + Whenever this uncertain idea has presented itself to your mind, has it not + filled you with a cold and secret horror? Has the consciousness of a life + so virtuous and so spotless as yours, secured you against those fears + which are inspired by the idea of a being jealous, severe, capricious, + whose eternal disgrace the least fault is sure of incurring, and in whose + eyes the smallest weakness, or freedom the most involuntary, is sufficient + to cancel years of strict observance of all the rules of religion? + </p> + <p> + I know very well what you will advance to support yourself in your + prejudices. The ministers of religion possess the secret of tempering the + alarms which they have the art to excite. They strive to inspire + confidence in those minds which they discover accessible to fear. They + balance, thus, one passion against another. They hold in suspense the + minds of their slaves, in the apprehension that too much confidence would + only render them less pliable, or that despair would force them to throw + off the yoke. To persons terribly frightened about their state after + death, they speak only of the hopes which we may entertain of the goodness + of God. To those who have too much confidence, they preach up the terrors + of the Lord, and the judgments of a severe God. By this chicanery they + contrive to subject or retain under their yoke all those who are weak + enough to be led by the contradictory doctrines of these blind guides. + </p> + <p> + They tell you, besides, that the sentiment of the immortality of the soul + is inherent in man; that the soul is consumed by boundless desires, and + that since there is nothing on this earth capable of satisfying it, these + are indubitable proofs that it is destined to subsist eternally. In a + word, that as we naturally desire to exist always, we may naturally + conclude that we shall always exist. But what think you, Madam, of such + reasonings? To what do they lead? Do we desire the continuation of this + existence, because it may be blessed and happy, or because we know not + what may become of us? But we cannot desire a miserable existence, or, at + least, one in which it is more than probable we may be miserable rather + than happy. If, as the Christian religion so often repeats, the number of + the elect is very small, and salvation very difficult, the number of the + reprobate very great, and damnation very easily obtained, who is he who + would desire to exist always with so evident a risk of being eternally + damned? Would it not have been better for us not to have been born, than + to have been compelled against our nature to play a game so fraught with + peril? Does not annihilation itself present to us an idea preferable to + that of an existence which may very easily lead us to eternal tortures? + Suffer me, Madam, to appeal to yourself. If, before you had come into this + world, you had had your choice of being born, or of not seeing the light + of this fair sun, and you could have been made to comprehend, but for one + moment, the hundred thousandth part of the risks you run to be eternally + unhappy, would you not have determined never to enjoy life? + </p> + <p> + It is an easy matter, then, to perceive the proofs on which the priests + pretend to found this dogma of the immortality of the soul and 'a future + life. The desire which we might have of it could only be founded on the + hope of enjoying eternal happiness. But does religion give us this + assurance? Yes, say the clergy, if you submit faithfully to the rules it + prescribes. But to conform one's self to these rules, is it not necessary + to have grace from Heaven? And, are we then sure we shall obtain that + grace, or if we do, merit Heaven? Do the priests not repeat to us, without + ceasing, that God is the author of grace, and that he only gives it to a + small number of the elect? Do they not daily tell us that, except one man, + who rendered himself worthy of this eternal happiness, there are millions + going the high road to damnation? This being admitted, every Christian, + who reasons, would be a fool to desire a future existence which he has so + many motives to fear, or to reckon on a happiness which every thing + conspires to show him is as uncertain, as difficult to be obtained, as it + is unequivocally dependent on the fantasies of a capricious Deity, who + sports with the misfortunes of his creatures. + </p> + <p> + Under every point of view in which we regard the dogma of the soul's + immortality, we are compelled to consider it as a chimera invented by men + who have realized their wishes, or who have not been able to justify + Providence from the transitory injustices of this world. This dogma was + received with avidity, because it flattered the desires, and especially + the vanity of man, who arrogated to himself a superiority above all the + beings that enjoy existence, and which he would pass by and reduce to mere + clay; who believed himself the favorite of God, without ever taxing his + attention with this other fact—that God makes him every instant + experience vicissitudes, calamities, and trials, as all sentient natures + experience; that God made him, in fine, to undergo death, or dissolution, + which is an invariable law that all that exists must find verified. This + haughty creature, who fancies himself a privileged being, alone agreeable + to his Maker, does not perceive that there are stages in his life when his + existence is more uncertain and much more weak than that of the other + animals, or even of some inanimate things. Man is unwilling to admit that + he possesses not the strength of the lion, nor the swiftness of the stag, + nor the durability of an oak, nor the solidity of marble or metal. He + believes himself the greatest favorite, the most sublime, the most noble; + he believes himself superior to all other animals because he possesses the + faculties of thinking, judging, and reasoning. But his thoughts only + render him more wretched than all the animals whom he supposes deprived of + this faculty, or who, at least, he believes, do not enjoy it in the same + degree with himself. Do not the faculties of thinking, of remembering, of + foresight, too often render him unhappy by the very idea of the past, the + present, and the future? Do not his passions drive him to excesses unknown + to the other animals? Are his judgments always reasonable and wise? Is + reason so largely developed in the great mass of men that the priests + should interdict its use as dangerous? Are mankind sufficiently advanced + in knowledge to be able to overcome the prejudices and chimeras which + render them unhappy during the greatest part of their lives? In fine, have + the beasts some species of religious impressions, which inspire continual + terrors in their breast, making them look upon some awful event, which + imbitters their softest pleasures, which enjoins them to torment + themselves, and which threatens them with eternal damnation? No! + </p> + <p> + In truth, Madam, if you weigh in an equitable balance the pretended + advantages of man above the other animals, you will soon see how + evanescent is this fictitious superiority which he has arrogated to + himself. We find that all the productions of nature are submitted to the + same laws; that all beings are only born to die; they produce their like + to destroy themselves; that all sentient beings are compelled to undergo + pleasures and pains; they appear and they disappear; they are and they + cease to be; they evince under one form that they will quit it to produce + another. Such are the continual vicissitudes to which every thing that + exists is evidently subjected, and from which man is not exempt, any more + than the other beings and productions that he appropriates to his use as + <i>lord of the creation</i>. Even our globe itself undergoes change; the + seas change their place; the mountains are gathered in heaps or levelled + into plains; every thing that breathes is destroyed at last, and man alone + pretends to an eternal duration. + </p> + <p> + It is unnecessary to tell me that we degrade man when we compare him with + the beasts, deprived of souls and intelligence; this is no levelling + doctrine, but one which places him exactly where nature places him, but + from which his puerile vanity has unfortunately driven him. All beings are + equals; under various and different forms they act differently; they are + governed in their appetites and passions by laws which are invariably the + same for all of the same species; every thing which is composed of parts + will be dissolved; every thing which has life must part with it at death; + all men are equally compelled to submit to this fate; they are equal at + death, although during life their power, their talents, and especially + their virtues, establish a marked difference, which, though real, is only + momentary. What will they be after death? They will be exactly what they + were ten years before they were born. + </p> + <p> + Banish, then, Eugenia, from your mind forever the terrors which death has + hitherto filled you with. It is for the wretched a safe haven against the + misfortunes of this life. If it appears a cruel alternative to those who + enjoy the good things of this world, why do they not console themselves + with the idea of what they do actually enjoy? Let them call reason to + their aid; it will calm the inquietudes of their imagination, but too + greatly alarmed; it will disperse the clouds which religion spreads over + their minds; it will teach them that this death, so terrible in + apprehension, is really nothing, and that it will neither be accompanied + with remembrance of past pleasures nor of sorrow now no more. + </p> + <p> + Live, then, happy and tranquil, amiable Eugenia! Preserve carefully an + existence so interesting and so necessary to all those with whom you live. + Allow not your health to be injured, nor trouble your quiet with + melancholy ideas. Without being teased by the prospect of an event which + has no right to disturb your repose, cultivate virtue, which has always + been your favorite, so necessary to your internal peace, and which has + rendered you so dear to all those who have the happiness of being your + friends. Let your rank, your credit, your riches, your talents be employed + to make others happy, to support the oppressed, to succor the unfortunate, + to dry up the tears of those whom you may have an opportunity of + comforting! Let your mind be occupied about such agreeable and profitable + employments as are likely to please you! Call in the aid of your reason to + dissipate the phantoms which alarm you, to efface the prejudices which you + have imbibed in early life! In a word, comfort yourself, and remember that + in practising virtue, as you do, you cannot become an object of hatred to + God, who, if he has reserved in eternity rigorous punishments for the + social virtues, will be the strangest, the most cruel, and the most + insensible of beings! + </p> + <p> + You demand of me, perhaps, "In destroying the idea of another world, what + is to become of the remorse, those chastisements so useful to mankind, and + so well calculated to restrain them within the bounds of propriety?" I + reply, that remorse will always subsist as long as we shall be capable of + feeling its pangs, even when we cease to fear the distant and uncertain + vengeance of the Divinity. In the commission of crimes, in allowing one's + self to be the sport of passion, in injuring our species, in refusing to + do them good, in stifling pity, every man whose reason is not totally + deranged perceives clearly that he will render himself odious to others, + that he ought to fear their enmity. He will blush, then, if he thinks he + has rendered himself hateful and detestable in their eyes. He knows the + continual need he has of their esteem and assistance. Experience proves to + him that vices the moat concealed are injurious to himself. He lives in + perpetual fear lest some mishap should unfold his weaknesses and secret + faults. It is from all these ideas that we are to look for regret and + remorse, even in those who do not believe in the chimeras of another + world. With regard to those whose reason is deranged, those who are + enervated by their passions, or perhaps linked to vice by the chains of + habit, even with the prospect of hell open before them, they will neither + live less vicious nor less wicked. An avenging God will never inflict on + any man such a total want of reason as may make him regardless of public + opinion, trample decency under foot, brave the laws, and expose himself to + derision and human chastisements. Every man of sense easily understands + that in this world the esteem and affection of others are necessary for + his happiness, and that life is but a burden to those who by their vices + injure themselves, and render themselves reprehensible in the eyes of + society. + </p> + <p> + The true means, Madam, of living happy in this world is to do good to your + fellow-creatures; to labor for the happiness of your species is to have + virtue, and with virtue we can peaceably and without remorse approach the + term which nature has fixed equally for all beings—a term that your + youth causes you now to see only at a distance—a term that you ought + not to accelerate by your fears—a term, in fine, that the cares and + desires of all those who know you will seek to put off till? full of days + and contented with the part you have played in the scene of the world, you + shall yourself desire to gently reenter the bosom of nature. + </p> + <p> + I am, &c. + </p> + <p> + <a name="link2H_4_0008" id="link2H_4_0008"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER VI. Of the Mysteries, Sacraments, and Religious Ceremonies of + Christianity + </h2> + <p> + The reflections, Madam, which I have already offered you in these letters + ought, I conceive, to have sufficed to undeceive you, in a great measure, + of the lugubrious and afflicting notions with which you have been inspired + by religious prejudices. However, to fulfil the task which you have + imposed on me, and to assist you in freeing yourself from the unfavorable + ideas you may have imbibed from a system replete with irrelevancies and + contradictions, I shall continue to examine the strange mysteries with + which Christianity is garnished. They are founded on ideas so odd and so + contrary to reason, that if from infancy we had not been familiarized with + them, we should blush at our species in having for one instant believed + and adopted them. + </p> + <p> + The Christians, scarcely content with the crowd of enigmas with which the + books of the Jews are filled, have besides fancied they must add to them a + great many incomprehensible mysteries, for which they have the most + profound veneration. Their impenetrable obscurity appears to be a + sufficient motive among them for adding these. Their priests, encouraged + by their credulity, which nothing can outdo, seem to be studious to + multiply the articles of their faith, and the number of inconceivable + objects which they have said must be received with submission, and adored + even if not understood. + </p> + <p> + The first of these mysteries is the <i>Trinity</i>, which supposes that + one God, self-existent, who is a pure spirit, is, nevertheless, composed + of three Divinities, which have obtained the names of <i>persons</i>. + These three Gods, who are designated under the respective names of the <i>Father</i>, + the <i>Son</i>, and the <i>Holy Ghost</i>, are, nevertheless, but one God + only, These three persons are equal in power, in wisdom, in perfections; + yet the second is subordinate to the first, in consequence of which he was + compelled to become a man, and be the victim of the wrath of his Father. + This is what the priests call the mystery of the <i>incarnation</i>. + Notwithstanding his innocence, his perfection, his purity, the Son of God + became the object of the vengeance of a just God, who is the same as the + Son in question, but who would not consent to appease himself but by the + death of his own Son, who is a portion of himself. The Son of God, not + content with becoming man, died without having sinned, for the salvation + of men who had sinned. God preferred to the punishment of imperfect + beings, whom he did not choose to amend, the punishment of his only Son, + full of divine perfections. The death of God became necessary to reclaim + the human kind from the slavery of Satan, who without that would not have + quitted his prey, and who has been found sufficiently powerful against the + Omnipotent to oblige him to sacrifice his Son. This is what the priests + designate by the name of the mystery of <i>redemption</i>. + </p> + <p> + It is assuredly sufficient to expose such opinions to demonstrate their + absurdity. It is evident, if there exists only a single God, there cannot + be three. We may, it is true, contemplate the Deity after the manner of + Plato, who, before the birth of Christianity, exhibited him under three + different points of view, that is to say, as all-wise, as all-powerful, as + full of reason, and as infinite in goodness; but it was verily the excess + of delirium to personify these three divine qualities, or transform them + into real beings. We can readily imagine these moral attributes to be + united in the same God, but it is egregious folly to fashion them into + three different Gods; nor will it remedy this metaphysical polytheism to + assert that these three are one. Besides, this revery never entered the + head of the Hebrew legislator. The Eternal, in revealing himself to Moses, + did not announce himself as triple. There is not one syllable in the Old + Testament about this Trinity, although a notion so <i>bizarre</i>, so + marvellous, and so little consonant with our ideas of a divine being, + deserved to have been formally announced, especially as it is the + foundation and corner stone of the Christian religion, which was from all + eternity an object of the divine solicitude, and on the establishment of + which, if we may credit our sapient priests, God seems to have entertained + serious thoughts long before, the creation of the world. + </p> + <p> + Nevertheless, the second person, or the second God of the Trinity, is + revealed in flesh; the Son of God is made man. But how could the pure + Spirit who presides over the universe beget a son? How could this son, who + before his incarnation was only a pure spirit, combine that ethereal + essence with a material body, and envelop himself with it? How could the + divine nature amalgamate itself with the imperfect nature of man, and how + could an immense and infinite being, as the Deity is represented, be + formed in the womb of a virgin? After what manner could a pure spirit + fecundate this favorite virgin? Did the Son of God enjoy in the womb of + his mother the faculties of omnipotence, or was he like other children + during his infancy,—weak, liable to infirmities, sickness, and + intellectual imbecility, so conspicuous in the years of childhood; and if + so, what, during this period, became of the divine wisdom and power? In + fine, how could God suffer and die? How could a just God consent that a + God exempt from all sin should endure the chastisements which are due to + sinners? Why did he not appease himself without immolating a victim so + precious and so innocent? What would you think of that sovereign who, in + the event of his subjects rebelling against him, should forgive them all, + or a select number of them, by putting to death his only and beloved son, + who had not rebelled? + </p> + <p> + The priests tell us that it was out of tenderness for the human kind that + God wished to accomplish this sacrifice. But I still ask if it would not + have been more simple, more conformable to all our ideas of Deity, for God + to pardon the iniquities of the human race, or to have prevented them + committing transgressions, by placing them in a condition in which, by + their own will, they should never have sinned? According to the entire + system of the Christian religion, it is evident that God did only create + the world to have an opportunity of immolating his Son for the rebellious + beings he might have formed and preserved immaculate. The fall of the + rebellious angels had no visible end to serve but to effect and hasten the + fall of Adam. It appears from this system that God permitted the first man + to sin that he might have the pleasure of showing his goodness in + sacrificing his "only begotten Son" to reclaim men from the thraldom of + Satan. He intrusted to Satan as much power as might enable him to work the + ruin of our race, with the view of afterwards changing the projects of the + great mass of mankind, by making one God to die, and thereby destroy the + power of the Devil on the earth. + </p> + <p> + But has God succeeded in these projects to the end he proposed? Are men + entirely rescued from the dominion of Satan? Are they not still the slaves + of sin? Do they find themselves in the happy impossibility of kindling the + divine wrath? Has the blood of the Son of God washed away the sins of the + whole world? Do those who are reclaimed, those to whom he has made himself + known, those who believe, offend not against heaven? Has the Deity, who + ought, without doubt, to be perfectly satisfied with so memorable a + sacrifice, remitted to them the punishment of sin? Is it not necessary to + do something more for them? And since the death of his Son, do we find the + Christians exempt from disease and from death? Nothing of all this has + happened. The measures taken from all eternity by the wisdom and + prescience of a God who should find against his plans no obstacles have + been overthrown. The death of God himself has been of no utility to the + world. All the divine projects have militated against the free-will of + man, but they have not destroyed the power of Satan. Man continues to sin + and to die; the Devil keeps possession of the field of battle; and it is + for a very small number of the elect that the Deity consented to die. + </p> + <p> + You do indeed smile, Madam, at my being obliged seriously to combat such + chimeras. If they have something of the marvellous in them, it is quite + adapted to the heads of children, not of men, and ought not to be admitted + by reasonable beings. All the notions we can form of those things must be + mysterious; yet there is no subject more demonstrable, according to those + whose interest it is to have it believed, though they are as incapable as + ourselves to comprehend the matter. For the priests to say that they + believe such absurdities, is to be guilty of manifest falsehood; because a + proposition to be believed must necessarily be understood. To believe what + they do not comprehend is to adhere sottishly to the absurdities of + others; to believe things which are not comprehended by those who gossip + about them is the height of folly; to believe blindly the mysteries of the + Christian religion is to admit contradictions of which they who declare + them are not convinced. In fine, is it necessary to abandon one's reason + among absurdities that have been received without examination from ancient + priests, who were either the dupes of more knowing men, or themselves the + impostors who fabricated the tales in question? + </p> + <p> + If you ask of me how men have not long ago been shocked by such absurd and + unintelligible reveries, I shall proceed, in my turn, to explain to you + this secret of the church, this mystery of our priests. It is not + necessary, in doing this, to pay any attention to those general + dispositions of man, especially when he is ignorant and incapable of + reasoning. All men are curious, inquisitive; their curiosity spurs them on + to inquiry,'and their imagination busies itself to clothe with mystery + every thing the fancy conjures up as important to happiness. The vulgar + mistake even what they have the means of knowing, or, which is the same + thing, what they are least practised in they are dazzled with; they + proclaim it, accordingly, marvellous, prodigious, extraordinary; it is a + phenomenon. They neither admire nor respect much what is always visible to + their eyes; but whatever strikes their imagination, whatever gives scope + to the mind, becomes itself the fruitful source of other ideas far more + extravagant. The priests have had the art to prevail on the people to + believe in their secret correspondence with the Deity; they have been + thence much respected, and in all countries their professed intercourse + with an unseen Divinity has given room for their announcement of things + the most marvellous and mysterious. + </p> + <p> + Besides, the Divinity being a being whose impenetrable essence is veiled + from mortal sight, it has been commonly admitted by the ignorant, that + what could not be seen by mortal eye must necessarily be divine. Hence <i>sacred, + mysterious, and divine</i>, are synonymous terms; and these imposing words + have sufficed to place the human race on their knees to adore what seeks + not their inflated devotion. + </p> + <p> + The three mysteries which I have examined are received unanimously by all + sects of Christians; but there are others on which the theologians are not + agreed. In fine, we see men, who, after they have admitted, without + repugnance, a certain number of absurdities, stop all of a sudden in the + way, and refuse to admit more. The Christian Protestants are in this case. + They reject, with disdain, the mysteries for which the Church of Rome + shows the greatest respect; and yet, in the matter of mysteries, it is + indeed difficult to designate the point where the mind ought to stop. + </p> + <p> + Seeing, then, that our doctors, better advised, undoubtedly, than those of + the Protestants, have adroitly multiplied mysteries, one is naturally led + to conclude, they despaired of governing the mind of man, if there was any + thing in their religion that was clear, intelligible, and natural. More + mysterious than the priests of Egypt itself, they have found means to + change every thing into mystery; the very movements of the body, usages + the most indifferent, ceremonies the most frivolous, have become, in the + powerful hands of the priests, sublime and divine mysteries. In the Roman + religion all is magic, all is prodigy, all is supernatural. In the + decisions of our theologians, the side which they espouse is almost always + that which is the most abhorrent to reason, the most calculated to + confound and overthrow common sense. In consequence, our priests are by + far the most rich, powerful, and considerable. The continual want which we + have of their aid to obtain from Heaven that grace which it is their + province to bring down for us, places us in continual dependence on those + marvellous men who have received their commission to treat with the Deity, + and become the ambassadors between Heaven and us. + </p> + <p> + Each of our sacraments envelops a great mystery. They are ceremonies to + which the Divinity, they say, attaches some secret virtue, by unseen + views, of which we can form no ideas. In <i>baptism</i>, without which no + man can be saved, the water sprinkled on the head of the child washes his + spiritual soul, and carries away the defilement which is a consequence of + the sin committed in the person of Adam, who sinned for all men. By the + mysterious virtue of this water, and of some words equally unintelligible, + the infant finds itself reconciled to God, as his first father had made + him guilty without his knowledge and consent. In all this, Madam, you + cannot, by possibility, comprehend the complication of these mysteries, + with which no Christian can dispense, though, assuredly, there is not one + believer who knows what the virtue of the marvellous water consists in, + which is necessary for his regeneration. Nor can you conceive how the + supreme and equitable Governor of the universe could impute faults to + those who have never been guilty of transgressions. Nor can you comprehend + how a wise Deity can attach his favor to a futile ceremony, which, without + changing the nature of the being who has derived an existence it neither + commenced nor was consulted in, must, if administered in winter, be + attended with serious consequences to the health of the child. + </p> + <p> + In <i>Confirmation</i>, a sacrament or ceremony, which, to have any value, + ought to be administered by a bishop, the laying of the hands on the head + of the young confirmant makes the Holy Spirit descend upon him, and + procures the grace of God to uphold him in the faith. You see, Madam, that + the efficacy of this sacrament is unfortunately lost in my person; for, + although in my youth I had been duly confirmed, I have not been preserved + against smiling at this faith, nor have I been kept invulnerable in the + credence of my priests and forefathers. In the sacrament of <i>Penitence</i>, + or confession, a ceremony which consists in putting a priest in possession + of all one's faults, public or private, you will discover mysteries + equally marvellous. In favor of this submission, to which every good + Catholic is necessarily obliged to submit, a priest, <i>himself a sinner</i>, + charged with full powers by the Deity, pardons and remits, in His name, + the sins against which God is enraged. God reconciles himself with every + man who humbles himself before the priest, and in accordance with the + orders of the latter, he opens heaven to the wretch whom he had before + determined to exclude. If this sacrament doth not always procure grace, + very distinguishing to those who use it, it has, at all events, the + advantage of rendering them pliable to the clergy, who, by its means, find + an easy sway in their spiritual empire over the human mind, an empire that + enables them, not unfrequently, to disturb society, and more often the + repose of families, and the very conscience of the person confessing. + </p> + <p> + There is among the Catholics another sacrament, which contains the most + strange mysteries. It is that of the <i>Eucharist</i>. Our teachers, under + pain of being damned, enjoin us to believe that the Son of God is + compelled by a priest to quit the abodes of glory, and to come and mask + himself under the appearance of bread! This bread becomes forthwith the + body of God—this God multiplies himself in all places, and at all + times, when and where the priests, scattered over the face of the earth, + find it necessary to command his presence in the shape of bread—yet + we see only one and the same God, who receives the homage and adoration of + all those good people who find it very ridiculous in the Egyptians to + adore lupines and onions. But the Catholics are not simply content with + worshipping a bit of bread, which they consider by the conjurations of a + priest as divine; they eat this bread, and then persuade themselves that + they are nourished by the body or substance of God himself. The + Protestants, it is true, do not admit a mystery so very odd, and regard + those who do as real idolaters. What then? This marvellous dogma is, + without doubt, of the greatest utility to the priests. In the eyes of + those who admit it, they become very important gentlemen, who have the + power of disposing of the Deity, whom they make to descend between their + hands; and thus a Catholic priest is, in fact, the creator of his God! + </p> + <p> + There is, also, <i>Extreme Unction</i>, a sacrament which consists in + anointing with oil those sick persons who are about to depart into the + other world, and which not only soothes their bodily pains, but also takes + away the sins of their souls. If it produces these good effects, it is an + invisible and mysterious method of manifesting obvious results; for we + frequently behold sick persons have their fears of death allayed, though + the operation may but too often accelerate their dissolution. But our + priests are so full of charity, and they interest themselves so greatly in + the salvation of souls, that they like rather to risk their own health + beside the sick bed of persons afflicted with the most contagious + diseases, than lose the opportunity of administering their salutary + ointment. + </p> + <p> + <i>Ordination</i> is another very mysterious ceremony, by which the Deity + secretly bestows his invisible grace on those whom he has selected to fill + the office of the holy priesthood. According to the Catholic religion, God + gives to the priests the power of making God himself, as we have shown + above; a privilege which without doubt cannot be sufficiently admired. + With respect to the sensible effects of this sacrament, and of the visible + grace which it confers, they are enabled, by the help of some words and + certain ceremonies, to change a profane man into one that is sacred; that + is to say, who is not profane any longer. By this spiritual metamorphosis, + this man becomes capable of enjoying considerable revenues without being + obliged to do any thing useful for society. On the contrary, heaven itself + confers on him the right of deceiving, of annoying, and of pillaging the + profane citizens, who labor for his ease and luxury. + </p> + <p> + Finally, <i>Marriage</i> is a sacrament that confers mysterious and + invisible graces, of which we in truth have no very precise ideas. + Protestants and Infidels, who look upon marriage as a civil contract, and + not as a sacrament, receive neither more nor less of its visible grace + than the good Catholics. The former see not that those who are married + enjoy by this sacrament any secret virtue, whence they may become more + constant and faithful to the engagements they have contracted. And I + believe both you and I, Madam, have known many people on whom it has only + conferred the grace of cordially detesting each other. + </p> + <p> + I will not now enter upon the consideration of a multitude of other magic + ceremonies, admitted by some Christian sectaries and rejected by others, + but to which the devotees who embrace them, attach the most lofty ideas, + in the firm persuasion, that God will, on that account, visit them with + his invisible grace. All these ceremonies, doubtless, contain great + mysteries, and the method of handling or speaking of them is exceedingly + mysterious. It is thus that the water on which a priest has pronounced a + few words, contained in his conjuring book, acquires the invisible virtue + of chasing away wicked spirits, who are invisible by their nature. It is + thus that the oil, on which a bishop has muttered some certain formula, + becomes capable of communicating to men, and even to some inanimate + substances, such as wood, stone, metals, and walls, those invisible + virtues which they did not previously possess. In fine, in all the + ceremonies of the church, we discover mysteries, and the vulgar, who + comprehend nothing of them, are not the less disposed to admire, to be + fascinated with, and to respect with a blind devotion. But soon would they + cease to have this veneration for these fooleries, if they comprehended + the design and end the priests have in view by enforcing their observance. + </p> + <p> + The priests of all nations have begun by being charlatans, castle + builders, divines, and sorcerers. + </p> + <p> + We find men of these characters in nations the most ignorant and savage, + where they live by the ignorance and credulity of others. They are + regarded by their ignorant countrymen as superior beings, endowed with + supernatural gifts, favorites of the very Gods, because the uninquiring + multitude see them perform things which they take to be mighty marvellous, + or which the ignorant have always considered marvellous. In nations the + most polished, the people are always the same; persons the most sensible + are not often of the same ideas, especially on the subject of religion; + and the priests, authorized by the ancient folly of the multitude, + continue their old tricks, and receive universal applause. + </p> + <p> + You are not, then, to be surprised, Madam, if you still behold our + pontiffs and our priests exercise their magical rites, or rear castles + before the eyes of people prejudiced in favor of their ancient illusions, + and who attach to these mysteries a degree of consequence, seeing they are + not in a condition to comprehend the motives of the fabricators. Every + thing that is mysterious has charms for the ignorant; the marvellous + captivates all men; persons the most enlightened find it difficult to + defend themselves against these illusions. Hence you may discover that the + priests are always opinionatively attached to these rites and ceremonies + of their worship; and it has never been without some violent revolution + that they have been diminished or abrogated. The annihilation of a + trifling ceremony has often caused rivers of blood to flow. The people + have believed themselves lost and undone when one bolder than the rest + wished to innovate in matters of religion; they have fancied that they + were to be deprived of inestimable advantages and invisible but saving + grace, which they have supposed to be attached by the Divinity himself to + some movements of the body. Priests the most adroit have overcharged + religion with ceremonies, and practices, and mysteries. They fancied that + all these were so many cords to bind the people to their interest, to + allure them by enthusiasm, and render them necessary to their idle and + luxurious existence, which is not spent without much money extracted from + the hard earnings of the people, and much of that respect which is but the + homage of slaves to spiritual tyrants. + </p> + <p> + You cannot any longer, I persuade myself, Madam, be made the dupe of these + holy jugglers, who impose on the vulgar by their marvellous tales. You + must now be convinced that the things which I have touched upon as + mysteries are profound absurdities, of which their inventors can render no + reasonable account either to themselves or to others. You must now be + certified that the movements of the body and other religious ceremonies + must be matters perfectly indifferent to the wise Being whom they describe + to us as the great mover of all things. You conclude, then, that all these + marvellous rites, in which our priests announce so much mystery, and in + which the people are taught to consider the whole of religion as + consisting, are nothing more than puerilities, to which people of + understanding ought never to submit. That they are usages calculated + principally to alarm the minds of the weak, and keep in bondage those who + have not the courage to throw off the yoke of priests. I am, &c. + </p> + <p> + <a name="link2H_4_0009" id="link2H_4_0009"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER VII. Of the pious Rites, Prayers, and Austerities of Christianity + </h2> + <p> + You now know, Madam, what you ought to attach to the mysteries and + ceremonies of that religion you propose to meditate on, and adore in + silence. I proceed how to examine some of those practices to which the + priests tell us the Deity attaches his complaisance and his favors. In + consequence of the false, sinister, contradictory, and incompatible ideas, + which all revealed religions give us of the Deity, the priests have + invented a crowd of unreasonable usages, but which are conformable to + these erroneous notions that they have framed of this Being. God is always + regarded as a man full of passion, sensible to presents, to flatteries, + and marks of submission; or rather as a fantastic and punctilious + sovereign, who is very seriously angry when we neglect to show him that + respect and obeisance which the vanity of earthly potentates exacts from + their vassals. + </p> + <p> + It is after these notions so little agreeable to the Deity, that the + priests have conjured up a crowd of practices and strange inventions, + ridiculous, inconvenient, and often cruel; but by which they inform us we + shall merit the good favor of God, or disarm the wrath of the Universal + Lord. With some, all consists in prayers, offerings, and sacrifices, with + which they fancy God is well pleased. They forget that a God who is good, + who knows all things, has no need to be solicited; that a God who is the + author of all things has no need to be presented with any part of his + workmanship; that a God who knows his power has no need of either + flatteries or submissions, to remind him of his grandeur, his power, or + his rights; that a God who is Lord of all has no need of offerings which + belong to himself; that a God who has no need of any thing cannot be won + by presents, nor grudge to his creatures the goods which they have + received from his divine bounty. + </p> + <p> + For the want of making these reflections, simple as they are, all the + religions in the world are filled with an infinite number of frivolous + practices, by which men have long strove to render themselves acceptable + to the Deity. The priests who are always declared to be the ministers, the + favorites, the interpreters of God's will, have discovered how they might + most easily profit by the errors of mankind, and the presents which they + offer to the Deity. They are thence interested to enter into the false + ideas of the people, and even to redouble the darkness of their minds. + They have invented means to please unknown powers who dispose of their + fate—to excite their devotion and their zeal for those invisible + beings of whom they were themselves the visible representatives. These + priests soon perceived that in laboring for the Gods they labored for + themselves, and that they could appropriate the major part of the + presents, sacrifices, and offerings, which were made to beings who never + showed themselves in order to claim what their devotees intended for them. + </p> + <p> + You thus perceive, Madam, how the priests have made common cause with the + Divinity. Their policy thence obliged them to favor and increase the + errors of the human kind. They talk of this ineffable Being as of an + interested monarch, jealous, full of vanity, who gives that it may be + restored to him again; who exacts continual signs of submission and + respect; who desires, without ceasing, that men may reiterate their marks + of respect for him; who wishes to be solicited; who bestows no grace + unless it be accorded to importunity for the purpose of making it more + valuable; and, above all, who allows himself to be appeased and + propitiated by gifts from which his ministers derive the greatest + advantage. + </p> + <p> + It is evident that it is upon these ideas borrowed from monarchical courts + here below that are founded all the practices, ceremonies, and rites that + we see established in all the religions of the earth. Each sect has + endeavored to make its God a monarch the most redoubtable, the greatest, + the most despotic, and the most selfish. The people acquainted simply with + human opinions, and lull of debasement, have adopted without examination + the inventions which the Deity has shown them as the fittest to obtain his + favor and soften his wrath. The priests fail not to adapt these practices, + which they have invented, to their own system of religion and personal + interest; and the ignorant and vulgar have allowed themselves to be + blindly led by these guides. Habit has familiarized them with things upon + which they never reason, and they make a duty of the routine which has + been transmitted to them from age to age, and from father to child. + </p> + <p> + The infant, as soon as it can be made to understand any thing, is taught + mechanically to join its little hands in prayer. His tongue is forced to + lisp a formula which it does not comprehend, addressed to a God which its + understanding can never conceive. + </p> + <p> + In the arms of its nurse it is carried into the temple or church, where + its eyes are habituated to contemplate spectacles, ceremonies, and + pretended mysteries, of which, even when it shall have arrived at mature + age, it will still understand nothing. If at this latter period any one + should ask the reason of his conduct, or desire to know why he made this + conduct a sacred and important duty, he could give no explanation, except + that he was instructed in his tender years to respectfully observe certain + usages, which he must regard as sacred, as they were unintelligible to + him. If an attempt was made to undeceive him in regard to these habitual + futilities, either he would not listen, or he would be irritated against + whoever denied the notions rooted in his brain. Any man who wished to lead + him to good sense, and who reasoned against the habits he had contracted, + would be regarded by him as ridiculous and extravagant, or he would + repulse him as an infidel and blasphemer, because his instructions lead + him thus to designate every man who fails to pursue the same routine as + himself, or who does not attach the same ideas as the devotee to things + which the latter has never examined. + </p> + <p> + What horror does it not fill the Christian devotee with if you tell him + that his priest is unnecessary! What would be his surprise if you were to + prove to him, even on the principles of his religion, that the prayers + which in his infancy he had been taught to consider as the most agreeable + to his God, are unworthy and unnecessary to this Deity! For if God knows + all, what need is there to remind him of the wants of his creatures whom + he loves? If God is a father full of tenderness and goodness, is it + necessary to ask him to "give us day by day our daily bread"? If this God, + so good, foresaw the wants of his children, and knew much better than they + what they could not know of themselves, whence is it he bids them + importune him to grant them their requests? If this God is immutable and + wise, how can his creatures change the fixed resolution of the Deity? If + this God is just and good, how can he injure us, or place us in a + situation to require the use of that prayer which entreats the Deity <i>not + to lead us into temptation?</i> + </p> + <p> + You see by this, Madam, that there is but a very small portion of what the + Christians pretend they understand and consider absolutely necessary that + accords at all with what they tell us has been dictated by God himself. + You see that the Lord's prayer itself contains many absurdities and ideas + totally contrary to those which every Christian ought to have of his God. + If you ask a Christian why he repeats without ceasing this vain formula, + on which he never reflects, he can assign little other reason than that he + was taught in his infancy to clasp his hands, repeat words the meaning of + which his priest, not himself, is alone bound to understand. He may + probably add that he has ever been taught to consider this formula + requisite, as it was the most sacred and the most proper to merit the + favor of Heaven. + </p> + <p> + We should, without doubt, form the same judgment of that multitude of + prayers which our teachers recommend to us daily. And if we believe them, + man, to please God, ought to pass a large portion of his existence in + supplicating Heaven to pour down its blessings on him. But if God is good, + if he cherishes his creatures, if he knows their wants, it seems + superfluous to pray to him. If God changes not, he has never promised to + alter his secret decrees, or, if he has, he is variable in his fancies, + like man; to what purpose are all our petitions to him? If God is offended + with us, will he not reject prayers which insult his goodness, his + justice, and infinite wisdom? + </p> + <p> + What motives, then, have our priests to inculcate constantly the necessity + of prayer? It is that they may thereby hold the minds of mankind in + opinions more advantageous to themselves. They represent God to us under + the traits of a monarch difficult of access, who cannot be easily + pacified, but of whom they are the ministers, the favorites, and servants. + They become intercessors between this invisible Sovereign and his subjects + of this nether world. They sell to the ignorant their intercession with + the All-powerful; they pray for the people, and by society they are + recompensed with real advantages, with riches, honors, and ease. It is on + the necessity of prayer that our priests, our monks, and all religious men + establish their lazy existence; that they profess to win a place in heaven + for their followers and paymasters, who, without this intercession, could + neither obtain the favor of God, nor avert his chastisements and the + calamities the world is so often visited with. The prayers of the priests + are regarded as a universal remedy for all evils. All the misfortunes of + nations are laid before these spiritual guides, who generally find public + calamities a source of profit to themselves, as it is then they are amply + paid for their supposed mediation between the Deity and his suffering + creatures. They never teach the people that these things spring from the + course of nature and of laws they cannot control. O, no. They make the + world believe they are the judgments of an angry God. The evils for which + they can find no remedy are pronounced marks of the divine wrath; they are + supernatural, and the priests must be applied to. God, whom they call so + good, appears sometimes obstinately deaf to their entreaties. Their common + Parent, so tender, appears to derange the order of nature to manifest his + anger. The God who is so just, sometimes punishes men who cannot divine + the cause of his vengeance. Then, in their distress, they flee to the + priests, who never fail to find motives for the divine wrath. They tell + them that God has been offended; that he has been neglected; that he + exacts prayers, offerings, and sacrifices; that he requires, in order to + be appeased, that his ministers should receive more consideration, should + be heard more attentively, and should be more enriched. Without this, they + announce to the vulgar that their harvests will fail, that their fields + will be inundated, that pestilence, famine, war, and contagion will visit + the earth; and when these misfortunes have arrived, they declare they may + be removed by means of prayers. + </p> + <p> + If fear and terror permitted men to reason, they would discover that all + the evils, as well as the good things of this life, are necessary + consequences of the order of nature. They would perceive that a wise God, + immutable in his conduct, cannot allow any thing to transpire but + according to those laws of which he is regarded as the author. They would + discover that the calamities, sterility, maladies, contagions, and even + death itself are effects as necessary as happiness, abundance, health, and + life itself. They would find that wars, wants, and famine are often the + effects of human imprudence; that they would submit to accidents which + they could not prevent, and guard against those they could foresee; they + would remedy by simple and natural means those against which they + possessed resources; and they would undeceive themselves in regard to + those supernatural means and those useless prayers of which the experience + of so many ages ought to have disabused men, if they were capable of + correcting their religious prejudices. + </p> + <p> + This would not, indeed, redound to the advantage of the priests, since + they would become useless if men perceived the inefficacy of their + prayers, the futility of their practices, and the absence of all rational + foundation for those exercises of piety which place the human race upon + their knees. They compel their votaries always to run down those who + discredit their pretensions. They terrify the weak minded by frightful + ideas which they hold out to them of the Deity. They forbid them to + reason; they make them deaf to reason, by conforming them to ordinances + the most out of the way, the most unreasonable, and the most contradictory + to the very principles on which they pretend to establish them. They + change practices, arbitrary in themselves, or, at most, indifferent and + useless, into important duties, which they proclaim the most essential of + all duties, and the most sacred and moral. They know that man ceases to + reason in proportion as he suffers or is wretched. Hence, if he + experiences real misfortunes, the priests make sure of him; if he is not + unfortunate they menace him; they create imaginary fears and troubles. + </p> + <p> + In fine, Madam, when you wish to examine with your own eyes, and not by + the help of the pretensions set up and imposed on you by the ministers of + religion, you will be compelled to acknowledge the things we have been + considering as useful to the priests alone; they are useless to the Deity, + and to society they are often very obviously pernicious. Of what utility + can it be in any family to behold an excess of devotion in the mother of + that family? One would suppose it is not necessary for a lady to pass all + her time in prayers and in meditations, to the neglect of other duties. + Much less is it the part of a Catholic mother to be closeted in mystic + conversation with her priest. Will her husband, her children, and her + friends applaud her who loses most of her time in prayers, and + meditations, and practices, which can tend only to render her sour, + unhappy, and discontented? Would it not be much better that a father or a + mother of a family should be occupied with what belonged to their domestic + affairs than to spend their time in masses, in hearing sermons, in + meditating on mysterious and unintelligible dogmas, or boasting about + exercises of piety that tend to nothing? + </p> + <p> + Madam, do you not find in the country you inhabit a great many devotees + who are sunk in debt, whose fortune is squandered away on priests, and who + are incapable of retrieving it? Content to put their conscience to rights + on religious matters, they neither trouble themselves about the education + of their children, nor the arrangement of their fortune, nor the discharge + of their debts. Such men as would be thrown into despair did they omit one + mass, will consent to leave their creditors without their money, ruined by + their negligence as much as by their principles. In truth, Madam, on what + side soever you survey this religion, you will find it good for nothing. + </p> + <p> + What shall we say of those fêtes which are so multiplied amongst us? Are + they not evidently pernicious to society? Are not all days the same to the + Eternal? Are there <i>gala</i> days in heaven? Can God be honored by the + business of an artisan or a merchant, who, in place of earning bread on + which his family may subsist, squanders away his time in the church, and + afterwards goes to spend his money in the public house? It is necessary, + the priests will tell you, for man to have repose. But will he not seek + repose when he is fatigued by the labor of his hands? Is it not more + necessary that every man should labor in his vocation than go to a temple + to chant over a service which benefits only the priests, or hear a sermon + of which he can understand nothing? And do not such as find great scruple + in doing a necessary labor on Sunday frequently sit down and get drunk on + that day, consuming in a few hours the receipts of their week's labor? But + it is for the interest of the clergy that all other shops should be shut + when theirs are open. We may thence easily discover why fêtes are + necessary. + </p> + <p> + Is it not contrary to all the notions which we can form of the goodness + and wisdom of the Divinity, that religion should form into duties both + abstinence and privations, or that penitences and austerities should be + the sole proofs of virtue? What should be said of a father who should + place his children at a table loaded with the fruits of the earth, but + who, nevertheless, should debar them from touching certain of them, though + both nature and reason dictated their use and nutriment? Can we, then, + suppose that a Deity wise and good interdicts to his creatures the + enjoyment of innocent pleasures, which may contribute to render life + agreeable, or that a God who has created all things, every object the most + desirable to the nourishment and health of man, should nevertheless forbid + him their use? The Christian religion appears to doom its votaries to the + punishment of Tantalus. The most part of the superstitions in the world + have made of God a capricious and jealous sovereign, who amuses himself by + tempting the passions and exciting the desires of his slaves, without + permitting them the gratification of the one or the enjoyment of the + other. We see among all sects the portraiture of a chagrined Deity, the + enemy of innocent amusements, and offended at the well being of his + creatures. We see in all countries many men so foolish as to imagine they + will merit heaven by fighting against their nature, refusing the goods of + fortune, and tormenting themselves under an idea that they will thereby + render themselves agreeable to God. Especially do they believe that they + will by these means disarm the fury of God, and prevent the inflictions of + his chastisements, if they immolate themselves to a being who always + requires victims. + </p> + <p> + We find these atrocious, fanatical, and senseless ideas in the Christian + religion, which supposes its God as cruel to exact sufferings from men as + death from his only Son. If a God exempt from all sin is himself also the + sufferer for the sins of all, which is the doctrine of those who maintain + universal redemption, it is not surprising to see men that are sinners + making it a duty to assemble in large meetings, and invent the means of + rendering themselves miserable. These gloomy notions have banished men to + the desert They have fanatically renounced society and the pleasures of + life, to be buried alive, believing they would merit heaven if they + afflicted themselves with stripes and passed their existence in mummical + ceremonies, as injurious to their health as useless to then-country. And + these are the false ideas by which the Divinity is transformed into a + tyrant as barbarous as insensible, who, agreeably to <i>priestcraft</i>, + has prescribed how both men and women might live in ennui, penitence, + sorrow, and tears; for the perfection of monastic institutions consists in + the ingenious art of self-torture. But sacerdotal pride finds its account + in these austerities. Rigid monks glory in barbarous rules, the observance + of which attracts the respect of the credulous, who imagine that men who + torment themselves are indeed the favorites of heaven. But these monks, + who follow these austere rules, are fanatics, who sacrifice themselves to + the pride of the clergy who live in luxury and in wealth, although their + duped, imbecile brethren have been known to make it a point of honor to + die of famine. + </p> + <p> + How often, Madam, has your attention not been aroused when you recalled to + mind the fate of the poor religious men of the desert, whom an unnecessary + vow has condemned, as it were voluntarily, to a life as rigorous as if + spent in a prison! Seduced by the enthusiasm of youth, or forced by the + orders of inhuman parents, they have been obliged to carry to the tomb the + chains of their captivity. They have been obliged to submit without appeal + to a stern superior, who finds no consolation in the discharge of his + slavish task but in making his empire more hard to those beneath him. You + have seen unfortunate young ladies obliged to renounce their rank in + society, the innocent pleasures of youth, the joys of their sex, to groan + forever under a rigorous despotism, to which indiscreet vows had bound + them. All monasteries present to us an odious group of fanatics, who have + separated themselves from society to pass the remainder of their lives in + unhappiness. The society of these devotees is calculated solely to render + their lives mutually more unsupportable. But it seems strange that men + should expect to merit heaven by suffering the torments of hell on earth; + yet so it is, and reason has too often proved insufficient to convince + them of the contrary. + </p> + <p> + If this religion does not call all Christians to these sublime + perfections, it nevertheless enjoins on all its votaries suffering and + mortifying of the body. The church prescribes privations to all her + children, and abstinences and fasts; these things they practise among us + as duties; and the devotees imagine they render themselves very agreeable + to the Divinity when they have scrupulously fulfilled those minute and + puerile practices, by which they tell us that the priests have proof + whether their patience and obedience be such as are dictated by and + acceptable to Heaven. What a ridiculous idea is it, for example, to make + of the Deity a trio of persons; to teach the faithful that this Deity + takes notice of what kinds of food his people eat; that he is displeased + if they eat beef or mutton, but that he is delighted if they eat beans and + fish! In good sooth, Madam, our priests, who sometimes give us very lofty + ideas of God, please themselves but too often with making him strangely + contemptible! + </p> + <p> + The life of a good Christian or of a devotee is crowded with a host of + useless practices, which would be at least pardonable if they procured any + good for society. But it is not for that purpose that our priests make so + much ado about them; they only wish to have submissive slaves, + sufficiently blind to respect their caprices as the orders of a wise God; + sufficiently stupid to regard all their practices as divine duties, and + they who scrupulously observe them as the real favorites of the + Omnipotent. What good can there result to the world from the abstinence of + meats, so much enjoined on some Christians, especially when other + Christians judge this injunction a very ridiculous law, and contrary to + reason and the order of things established in nature? It is not difficult + to perceive amongst us that this injunction, openly violated by the rich, + is an oppression on the poor, who are compelled to pay dearly for an + indifferent, often an unwholesome diet, that injures rather than repairs + the natural strength of their constitution. Besides, do not the priests + sell this permission to the rich, to transgress an injunction the poor + must not violate with impunity? In fine, they seem to have multiplied our + practices, our duties, and our tortures, to have the advantage of + multiplying our faults, and making a good bargain out of our pretended + crimes. + </p> + <p> + The more we examine religion the more reason shall we have to be convinced + that it is beneficial to the <i>priests alone</i>. Every part of this + religion conspires to render us submissive to the fantasies of our + spiritual guides, to labor for their grandeur, to contribute to their + riches. They appoint us to perform disadvantageous duties; they prescribe + impossible perfections, purposely that we may transgress; they have + thereby engendered in pious minds scruples and difficulties which they + condescendingly appease for money. A devotee is obliged to observe, + without ceasing, the useless and frivolous rules of his priest, and even + then he is subject to continual reproaches; he is perpetually in want of + his priest to expiate his pretended faults with which he charges himself, + and the omission of duties that he regards as the most important acts of + his life, but which are rarely such as interest society or benefit it by + their performance. By a train of religious prejudices with which the + priests infect the mind of their weak devotees, these believe themselves + infinitely more culpable when they have omitted some useless practice, + than if they had committed some great injustice or atrocious sin against + humanity. It is commonly sufficient for the devotees to be on good terms + with God, whether they be consistent in their actions with man, or in the + practice of those duties they owe to their fellow beings. + </p> + <p> + Besides, Madam, what real advantage does society derive from repeated + prayers, abstinences, privations, seclusions, meditations, and + austerities, to which religion attaches so much value? Do all the + mysterious practices of the priests produce any real good? Are they + capable of calming the passions, of correcting vices, and of giving virtue + to those who most scrupulously observe them? Do we not daily see persons + who believe themselves damned if they forget a mass, if they eat a fowl on + Friday, if they neglect a confession, though they are guilty at the same + time of great dereliction to society? Do they not hold the conduct of + those very unjust, and very cruel, who happen to have the misfortune of + not thinking and doing as they think and act? These practices, out of + which a great number of men have created essential duties, but too + commonly absorb all moral duties; for if the devotees are over-religious, + it is rare to find them virtuous. Content with doing what religion + requires, they trouble themselves very little about other matters. They + believe themselves the favored of God, and that it is a proof of this if + they are detested by men, whose good opinion they are seldom anxious to + deserve. The whole life of a devotee is spent in fulfilling, with + scrupulous exactitude, duties indifferent to God, unnecessary to himself, + and useless to others. He fancies he is virtuous when he has performed the + rites which his religion prescribes; when he has meditated on mysteries of + which he understands nothing; when he has struggled with sadness to do + things in which a man of sense can perceive no advantage; in fine, when he + has endeavored to practise, as much as in him lies, the Evangelical or + Christian virtues, in which he thinks all morality essentially consists. + </p> + <p> + I shall proceed in my next letter to examine these virtues, and to prove + to you that they are contrary to the ideas we ought to form of God, + useless to ourselves, and often dangerous to others. In the mean time, I + am, &c. + </p> + <p> + <a name="link2H_4_0010" id="link2H_4_0010"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER VIII. Of Evangelical Virtues and Christian Perfection + </h2> + <p> + If we believe the priests, we shall be persuaded, that the Christian + religion, by the beauty of its morals, excels philosophy and all the other + religious systems in the world. According to them, the unassisted reason + of the human mind could never have conceived sounder doctrines of + morality, more heroical virtues, or precepts more beneficial to society. + But this is not all; the virtues known or practised among the heathens are + considered as <i>false virtues</i>; far from deserving our esteem, and the + favor of the Almighty, they are entitled to nothing but contempt; and, + indeed, are <i>flagrant sins</i> in the sight of God. In short, the + priests labor to convince us, that the Christian ethics are purely divine, + and the lessons inculcated so sublime, that they could proceed from + nothing less than the Deity. + </p> + <p> + If, indeed, we call that divine which men can neither conceive nor + perform; if by divine virtues we are to understand virtues to which the + mind of man cannot possibly attach the least idea of utility; if by divine + perfections are meant those qualities which are not only foreign to the + nature of man, but which are irreconcilably repugnant to it,—then, + indeed, we shall be compelled to acknowledge that the morals of + Christianity are divine; at least we shall be assured that they have + nothing in common with that system of morality which arises out of the + nature and relations of men, but on the contrary, that they, in many + instances, confound the best conceptions we are able to form of virtue. + </p> + <p> + Guided by the light of reason, we comprehend under the name of virtue + those habitual dispositions of the heart which tend to the happiness and + the real advantage of those with whom we associate, and by the exercise of + which our fellow-creatures are induced to feel a reciprocal interest in + our welfare. Under the Christian system the name of virtues is bestowed + upon dispositions which it is impossible to possess without supernatural + grace; and which, when possessed, are useless, if not injurious, both to + ourselves and others. The morality of Christians is, in good truth, the + morality of another world. Like the philosopher of antiquity, they keep + their eyes fixed upon the stars till they fall into a well, unperceived, + at their feet. The only object which their scheme of morals proposes to + itself is, to disgust their minds with the things of this world, in order + that they may place their entire affections upon things above, of which + they have no knowledge whatever; their happiness here below forms no part + of their consideration; this life, in the view of a Christian, is nothing + but a pilgrimage, leading to another existence, infinitely more + interesting to his hopes, because infinitely beyond the reach of his + understanding. Besides, before we can deserve to be happy in the world + which we do not know, we are informed that we must be miserable in the + world which we do know; and, above all things, in order to secure to + ourselves happiness hereafter, it is especially necessary that we + altogether resign the use of our own reason; that is to say, we must seal + up our eyes in utter darkness, and surrender ourselves to the guidance of + our priests. These are the principles upon which the fabric of Christian + morals is evidently constructed. + </p> + <p> + Let us now proceed, Madam, to a more detailed examination of the virtues + upon which the Christian religion is built. These virtues are Evangelical, + &c. If destitute of them, we are assured that it is in vain for us to + seek the favor of the Deity. Of these virtues the first is Faith. + According to the doctrine of the church, faith is the gift of God, a + supernatural virtue, by means of which we are inspired with a firm belief + in God, and in all that he has vouchsafed to reveal to man, although our + reason is utterly unable to comprehend it. Faith is, says the church, + founded upon the word of God, who can neither deceive nor be deceived. + Thus faith supposes, that God has spoken to man—but what evidence + have we that God has spoken to man? The Holy Scriptures. Who is it that + assures us the Holy Scriptures contain the word of God? It is the church. + But who is it that assures us the church cannot and will not deceive us? + The Holy Scriptures. Thus the Scriptures bear witness to the infallibility + of the church—and the church, in return, testifies the truth of the + Scriptures. From this statement of the case, you must perceive, that faith + is nothing more than an implicit belief in the priests, whose assurances + we adopt as the foundation of opinions in themselves incomprehensible. It + is true, that as a confirmation of the truth of Scripture, we are referred + to miracles—but it is these identical Scriptures which report to us + and testify of those very miracles. Of the absolute impossibility of any + miracles, I flatter myself that I have already convinced you. + </p> + <p> + Besides, I cannot but think, Madam, that you must be, by this time, + thoroughly satisfied how absurd it is to say that the understanding is + convinced of any thing which it does not comprehend; the insight I have + given you into the books which the Christians call sacred, must have left + upon your mind a firm persuasion, that they never could have proceeded + from a wise, a good, an omniscient, a just, and all-powerful God. If, + then, we cannot yield them a real belief, what we call faith can be + nothing more than a blind and irrational adherence to a system devised by + priests, whose crafty selfishness has made them careful from the earliest + infancy to fill our tender minds with prepossessions in favor of doctrines + which they judged favorable to their own interests. Interested, however, + as they are in the opinions which they endeavor to force upon us as truth, + is it possible for these priests to believe them themselves? + Unquestionably not—the thing is out of nature. They are men like + ourselves, furnished with the same faculties, and neither they nor we can + be convinced of any thing which lies equally beyond the scope of us all. + If they possessed an additional sense, we should perhaps allow that they + might comprehend what is unintelligible to us; but as we clearly see that + they have no intellectual privileges above the rest of the species, we are + compelled to conclude, that their faith, like the faith of other + Christians, is a blind acquiescence in opinions derived, without + examination, from their predecessors; and that they must be hypocrites + when they pretend to <i>believe</i> in doctrines of the truth of which + they cannot be <i>convinced</i>, since these doctrines have been shown to + be destitute of that degree of evidence which is necessary to impress the + mind with a feeling of their probability, much less of their certainty. + </p> + <p> + It will be said that faith, or the faculty of believing things incredible, + is the gift of God, and can only be known to those upon whom God has + bestowed the favor. My answer is, that, if that be the case, we have no + alternative but to wait till the grace of God shall be shed upon us—and + that in the mean time we may be allowed to doubt whether credulity, + stupidity, and the perversion of reason can proceed, as favors, from a + rational Deity who has endowed us with the power of thinking. If God be + infinitely wise, how can folly and imbecility be pleasing to him? If there + were such a thing as faith, proceeding from grace, it would be the + privilege of seeing things otherwise than as God has made them; and if + that were so, it follows, that the whole creation would be a mere cheat. + No man can believe the Bible to be the production of God without doing + violence to every consistent notion that he is able to form of Deity! No + man can believe that one God is three Gods, and that those three Gods are + one God, without renouncing all pretension to common sense, and persuading + himself that there is no such thing as certainty in the world. + </p> + <p> + Thus, Madam, we are bound to suspect that what the church calls a gift + from above, a supernatural grace, is, in fact, a perfect blindness, an + irrational credulity, a brutish submission, a vague uncertainty, a stupid + ignorance, by which we are led to acquiesce, without investigation, in + every dogma that our priests think fit to impose upon us—by which we + are led to adopt, without knowing why, the pretended opinions of men who + can have no better means of arriving at the truth than we have. In short, + we are authorized in suspecting that no motive but that of blinding us, in + order more effectually to deceive us, can actuate those men who are + eternally preaching to us about a virtue which, if it could exist, would + throw into utter confusion the simplest and clearest perceptions of the + human mind. + </p> + <p> + This supposition is amply confirmed by the conduct of our ecclesiastics—forgetting + what they have told us, that grace is the gratuitous present of God, + bestowed or withheld at his sovereign pleasure, they nevertheless indulge + their wrath against all those who have not received the gift of faith; + they keep up one incessant anathema against all unbelievers, and nothing + less than absolute extermination of heresy can appease their anger + wherever they have the strength to accomplish it. So that heretics and + unbelievers are made accountable for the grace of God, although they never + received it; they are punished in this world for those advantages which + God has not been pleased to extend to them in their journey to the next. + In the estimation of priests and devotees, the want of faith is the most + unpardonable of all offences—it is precisely that offence which, in + the cruelty of their absurd injustice, they visit with the last rigors of + punishment, for you cannot be ignorant, Madam, that in all countries where + the clergy possess sufficient influence, the flames of priestly charity + are lighted up to consume all those who are deficient in the prescribed + allowance of faith. + </p> + <p> + When we inquire the motive for their unjust and senseless proceedings, we + are told that faith is the most necessary of all things, that faith is of + the most essential service to morals, that without faith a man is a + dangerous and wicked wretch, a pest to—society. And, after all, is + it our own choice to have faith? Can we believe just what we please? Does + it depend upon ourselves not to think a proposition absurd which our + understanding shows us to be absurd? How could we avoid receiving, in our + infancy, whatever impressions and opinions our teachers and relations + chose to implant in us? And where is the man who can boast that he has + faith—that he is fully convinced of mysteries which he cannot + conceive, and wonders which he cannot comprehend? + </p> + <p> + Under these circumstances how can faith be serviceable to morals? If no + one can have faith but upon the assurance of another, and consequently + cannot entertain a real conviction, what becomes of the social virtues? + Admitting that faith were possible, what connection can exist between such + occult speculations and the manifest duties of mankind, duties which are + palpable to every one who, in the least, consults his reason, his + interest, or the welfare of the society to which he belongs? Before I can + be satisfied of the advantages of justice, temperance, and benevolence, + must I first believe in the Trinity, the Incarnation, the Eucharist, and + all the fables of the Old Testament? If I believe in all the atrocious + murders attributed by the Bible to that God whom I am bound to consider as + the fountain of justice, wisdom, and goodness, is it not likely that I + shall feel encouraged to the commission of crimes when I find them + sanctioned by such an example? Although unable to discover the value of so + many mysteries which I cannot understand, or of so many fanciful and + cumbersome ceremonies prescribed by the church, am I, on that account, to + be denounced as a more dangerous citizen than those who persecute, + torment, and destroy every one of their fellow-creatures who does not + think and act at their dictation? The evident result of all these + considerations must be, that he who has a lively faith and a blind zeal + for opinions contradictory to common sense, is more irrational, and + consequently more wicked than the man whose mind is untainted by such + detestable doctrines; for when once the priests have gained their fatal + ascendency over his mind, and have persuaded him that, by committing all + sorts of enormities, he is doing the work of the Lord, there can be no + doubt that he will make greater havoc in the happiness of the world, than + the man whose reason tells him that such excesses cannot be acceptable in + the sight of God. + </p> + <p> + The advocates of the church will here interrupt me, by alleging that if + divested of those sentiments which religion inspires, men would no longer + live under the influence of motives strong enough to induce an abstinence + from vice, or to urge them on in the career of virtue when obstructed by + painful sacrifices. In a word, it will be affirmed that unless men are + convinced of the existence of an avenging and remunerating God, they are + released from every motive to fulfil their duties to each other in the + present life. + </p> + <p> + You are, doubtless, Madam, quite sensible of the futility of such + pretences, put forth by priests who, in order to render themselves more + necessary, are indefatigable in endeavoring to persuade us that their + system is indispensable to the maintenance of social order. To annihilate + their sophistries it is sufficient to reflect upon the nature of man, his + true interests, and the end for which society is formed Man is a feeble + being, whose necessities render him constantly dependent upon the support + of others, whether it be for the preservation or the pleasure of his + existence; he has no means of interesting others in his welfare except by + his manner of conducting himself towards them; that conduct which renders + him an object of affection to others is called virtue—whatever is + pernicious to society is called crime—and where the consequences are + injurious only to the individual himself, it is called vice. Thus every + man must immediately perceive that he consults his own happiness by + advancing that of others that vices, however cautiously disguised from + public observation, are, nevertheless, fraught with ruin to him who + practises them—and that crimes are sure to render the perpetrator + odious or contemptible in the eyes of his associates, who are necessary to + his own happiness. In short, education, public opinion, and the laws point + out to us our mutual duties much more clearly than the chimeras of an + incomprehensible religion. + </p> + <p> + Every man on consulting with himself will feel indubitably that he desires + his own conservation; experience will teach him both what he ought to do + and what to avoid to arrive at this end; in consequence he will shrink + from those excesses which endanger his being; he will debar himself from + those gratifications which in their course would render his existence + miserable; and he would make sacrifices, if it was necessary, in the view + of procuring himself advantages more real than those of which he + momentarily deprived himself. Thus he would know what he owes to himself + and what he owes to others. + </p> + <p> + Here, Madam, you have a short but perfect summary of all morals, derived, + as they must be, from the nature of man, the uniform experience and the + universal reason of mankind. These precepts are compulsory upon our minds, + for they show us that the consequences of our conduct flow from our + actions with as natural and inevitable a certainty as the return of a + stone to the earth after the impetus is exhausted which detained it in the + air. It is natural and inevitable that the man who employs himself in + doing good must be preferred to the man who does mischief. Every thinking + being must be penetrated with the truth of this incontrovertible maxim, + and all the ponderous volumes of theology that ever were composed can add + nothing to the force of his conviction; every thinking being will, + therefore, avoid a conduct calculated to injure either himself or others; + he will feel himself under the necessity of doing good to others, as the + only method of obtaining solid happiness for himself, and of conciliating + to himself those sentiments on the part of others, without which he could + derive no charms from society. + </p> + <p> + You perceive, then, Madam, that <i>faith</i> cannot in any manner + contribute to the correction of social conduct, and you will feel that the + popular super-natural notions cannot add any thing to the obligations that + our nature imposes upon us. In fact, the more mysterious and + incomprehensible are the dogmas of the church, the more likely are they to + draw us aside from the plain dictates of Nature and the straight-forward + directions of Reason, whose voice is incapable of misleading us. A candid + survey of the causes which produce an infinity of evils that afflict + society will quickly point out the speculative tenets of theology as their + most fruitful source. The intoxication of enthusiasm and the frenzy of + fanaticism concur in overpowering reason, and by rendering men blind and + unreflecting, convert them into enemies both of themselves and the rest of + the world. It is impossible for the worshippers of a tyrannical, partial, + and cruel God to practise the duties of justice and philanthropy. As soon + as the priests have succeeded in stifling within us the commands of + Reason, they have already converted us into slaves, in whom they can + kindle whatever passions it may please them to inspire us with. + </p> + <p> + Their interest, indeed, requires that we should be slaves. They exact from + us the surrender of our reason, because our reason contradicts their + impostures, and would ruin their plans of aggrandizement. Faith is the + instrument by which they enslave us and make us subservient to their own + ambition. Hence arises their zeal for the propagation of the faith; hence + arises their implacable hostility to science, and to all those who refuse + submission to their yoke; hence arises their incessant endeavor to + establish the dominion of Faith, (that is to say, their own dominion,) + even by fire and sword, the only arguments they condescend to employ. + </p> + <p> + It must be confessed that society derives but little advantage from this + supernatural faith which the church has exalted into the first of virtues. + As it regards God, it is perfectly useless to him, since if he wishes + mankind to be convinced, it is sufficient that he wills them to be so. It + is utterly unworthy of the supreme wisdom of God, who cannot exhibit + himself to mortals in a manner contradictory to the reason with which he + has endowed them. It is unworthy of the divine justice, which cannot + require from mankind to be convinced of that which they cannot understand. + It denies the very existence of God himself, by inculcating a belief + totally subversive of the only rational idea we are able to form of the + Divinity. + </p> + <p> + As it regards morality, faith is also useless. Faith cannot render it + either more sacred or more necessary than it already is by its own + inherent essence, and by the nature of man. Faith is not only useless, but + injurious to society, since, under the plea of its pretended necessity, it + frequently fills the world with deplorable troubles and horrid crimes. In + short, faith is self-contradictory, since by it we are required to believe + in things inconsistent with each other, and even incompatible with the + principles laid down in the books which we have already investigated, and + which contain what we are commanded to believe. + </p> + <p> + To whom, then, is faith fonnd to be advantageous? To a few men, only, who, + availing themselves of its influence to degrade the human mind, contrive + to render the labor of the whole world tributary to their own luxury, + splendor, and power. Are the nations of the earth any happier for their + faith, or their blind reliance on priests? Certainly not. We do not there + find more morality, more virtue, more industry, or more happiness; but, on + the contrary, wherever the priests are powerful, there the people are sure + to be found abject in their minds and squalid in their condition. But <i>Hope</i>—Hope, + the second in order of the Christian perfections, is ever at hand to + console us for the evils inflicted by Faith. We are commanded to be firmly + convinced that those who have faith, that is to say, those who believe in + priests, shall be amply rewarded in the other world for their meritorious + submission in this. Thus hope is founded on faith, in the same manner as + faith is established upon hope; faith enjoins us to entertain a devout + hope that our faith will be rewarded. And what is it we are told to hope + for? For unspeakable benefits; that is, benefits for which language + contains no expression. So that, after all, we know not what it is we are + to hope for. And how can we feel a hope or even a wish for any object that + is undefinable? How can priests incessantly speak to us of things of which + they, at the same time, acknowledge it is impossible for us to form any + ideas? + </p> + <p> + It thus appears that hope and faith have one common foundation; the same + blow which overturns the one necessarily levels the other with the ground. + But let us pause a moment, and endeavor to discover the advantages of + Christian hope amongst men. It encourages to the practice of virtue; it + supports the unfortunate under the stroke of affliction; and consoles the + believer in the hour of adversity. But what encouragement, what support, + what consolation can be imparted to the mind from these undefined and + undefinable shadows? No one, indeed, will deny that hope is sufficiently + useful to the priests, who never fail to call in its assistance for the + vindication of Providence, whenever any of the elect have occasion to + complain of the unmerited hardship or the transient injustice of his + dispensations. Besides, these priests, notwithstanding their beautiful + systems, find themselves unable to fulfil the high-sounding promises they + so liberally make to all the faithful, and are frequently at a loss to + explain the evils which they bring upon their flocks by means of the + quarrels they engage in, and the false notions of religion they entertain; + on these occasions the priests have a standing appeal to hope, telling + their dupes that man was not created for this world, that heaven is his + home, and that his sufferings here will be counterbalanced by + indescribable bliss hereafter. Thus, like quacks, whose nostrums have + ruined the health of their patients, they have still left to themselves + the advantage of selling hopes to those whom they know themselves unable + to cure. Our priests resemble some of our physicians, who begin by + frightening us into our complaints, in order that they may make us + customers for the hopes which they afterwards sell to us for their weight + in gold. This traffic constitutes, in reality, all that is called + religion. The third of the Christian virtues is <i>Charity</i>; that is, + to love God above all things, and our neighbors as ourselves. But before + we are required to love God above all things, it seems reasonable that + religion should condescend to represent him as worthy of our love. In good + faith, Madam, is it possible to feel that the God of the Christians is + entitled to our love? Is it possible to feel any other sentiments than + those of aversion towards a partial, capricious, cruel, revengeful, + jealous, and sanguinary tyrant? How can we sincerely love the most + terrible of beings,—the living God, into whose hands it is dreadful + to think of falling,—the God who can consign to eternal damnation + those very creatures who, without his own consent, would never have + existed? Are our theologians aware of what they say, when they tell us + that the fear of God is the fear of a child for its parent, which is + mingled with love? Are we not bound to hate, can we by any means avoid + detesting, a barbarous father, whose injustice is so boundless as to + punish the whole human race, though innocent, in order to revenge himself + upon two individuals for the sin of the apple, which sin he himself might + have prevented if he had thought proper? In short, Madam, it is a physical + impossibility to love above all things a God whose whole conduct, as + described in the Bible, fills us with a freezing horror. If, therefore, + the love of God, as the Jansenists assert, is indispensable to salvation, + we cannot wonder to find that the elect are so few. Indeed, there are not + many persons who can restrain themselves from hating this God; and the + doctrine of the Jesuits is, that to abstain from hating him is sufficient + for salvation. The power of loving a God whom religion paints as the most + detestable of beings would, doubtless, be a proof of the most supernatural + grace, that is, a grace the most contrary to nature; to love that which we + do not know, is, assuredly, sufficiently difficult; to love that which we + fear, is still more difficult; but to love that which is exhibited to us + in the most repulsive colors, is manifestly impossible. + </p> + <p> + We must, after all this, be thoroughly convinced that, except by means of + an invisible grace never communicated to the profane, no Christian in his + sober senses can love his God; even those devotees who pretend to that + happiness are apt to deceive themselves; their conduct resembles that of + hypocritical flatterers, who, in order to ingratiate themselves with an + odious tyrant, or to escape his resentment, make every profession of + attachment, whilst, at the bottom of their hearts, they execrate him; or, + on the other hand, they must be condemned as enthusiasts, who, by means of + a heated imagination, become the dupes of their own illusions, and only + view the favorable side of a God declared to be the fountain of all good, + yet, nevertheless, constantly delineated to us with every feature of + wickedness. Devotees, when sincere, are like women given up to the + infatuation of a blind passion by which they are enamoured with lovers + rejected by the rest of the sex as unworthy of their affection. It was + said by Madame de Sévigné that she loved God as a perfectly well-bred + gentleman, with whom she had never been acquainted. But can the God of the + Christians be esteemed a well-bred gentleman? Unless her head was turned, + one would think that she must have been cured of her passion by the + slightest reference to her imaginary lover's portrait as drawn in the + Bible, or as it is spread upon the canvas of our theological artists. With + regard to the love of our neighbor, where was the necessity of religion to + teach us our duty, which as men we cannot but feel, of cherishing + sentiments of good will towards each other? It is only by showing in our + conduct an affectionate disposition to others that we can produce in them + correspondent feelings towards ourselves. The simple circumstance of being + men is quite sufficient to give us a claim upon the heart of every man who + is susceptible of the sweet sensibilities of our nature. Who is better + acquainted than yourself, Madam, with this truth? Does not your + compassionate soul experience at every moment the delightful satisfaction + of solacing the unhappy? Setting aside the superfluous precepts of + religion, think you that you could by any efforts steel your heart against + the tears of the unfortunate? Is it not by rendering our fellow-creatures + happy that we establish an empire in their hearts? Enjoy, then, Madam, + this delightful sovereignty; continue to bless with your beneficence all + that surround you; the consciousness of being the dispenser of so much + good will always sustain your mind with the most gratifying self-applause; + those who have received your kindness will reward you with their + blessings, and afford you the tribute of affection which mankind are ever + eager to lay at the feet of their benefactors. + </p> + <p> + Christianity, not satisfied with recommending the love of our neighbor, + superadds the injunction of loving our enemies. This precept, attributed + to the Son of God himself, forms the ground on which our divines claim for + their religion a superiority of moral doctrine over all that the + philosophers of antiquity were known to teach. Let us, therefore, examine + how far this precept admits of being reduced to practice. True, an + elevated mind may easily place itself above a sense of injuries; a noble + spirit retains no resentful recollections; a great soul revenges itself by + a generous clemency; but it is an absurd contradiction to require that a + man shall entertain feelings of tenderness and regard for those whom he + knows to be bent on his destruction; this love of our enemies, which + Christianity is so vain of having promulgated, turns out, then, to be an + impracticable commandment, belied and denied by every Christian at every + moment of his life. How preposterous to talk of loving that which annoys + us!—of cherishing an attachment for that which gives us pain!—of + receiving an outrage with joy!—of loving those who subject us to + misery and suffering! No; in the midst of these trials our firmness may + perhaps be strengthened by the hope of a reward hereafter; but it is a + mere fallacy to talk of our entertaining a sincere love for those whom we + deem the authors of our afflictions; the least that we can do is to avoid + them, which will not be looked upon as a very strong indication of our + love. + </p> + <p> + Notwithstanding the solemn formality with which the Christian religion + obtrudes upon us these vaunted precepts of love of our neighbor, love of + our enemies, and forgiveness of injuries, it cannot escape the observation + of the weakest among us, that those very men who are the loudest in + praising are also the first and most constant in violating them. Our + priests especially seem to consider themselves exempt from the troublesome + necessity of adopting for their own conduct a too literal interpretation + of this divine law. They have invented a most convenient salvo, since they + affect to exclude all those who do not profess to think as they dictate, + not only from the kindness of neighbors, but even from the rights of + fellow-creatures. On this principle they defame, persecute, and destroy + every one who displeases them. When do you see a priest forgive? When + revenge is out of his reach! But it is never their own injuries they + punish; it is never their own enemies they seek to exterminate. Their + disinterested indignation burns with resentment against the enemies of the + Most High, who, without their assistance, would be incapable of adjusting + his own quarrels! By an unaccountable coincidence, however, it is sure to + happen that the enemies of the church are the enemies of the Most High, + who never fails to make common cause with the ministers of the faith, and + who would take it extremely ill if his ministers should relax in the + measure of punishment due to their common enemy. Thus our priests are + cruel and revengeful from pure zeal; they would ardently wish to forgive + their own enemies, but how could they justify themselves to the God of + Mercies if they extended the least indulgence to his enemies? + </p> + <p> + A true Christian loves the Creator above all things, and consequently he + must love him in preference to the creature. We feel a lively interest in + every thing that concerns the object of our love; from all which, it + follows that we must evince our zeal, and even, when necessary, we must + not hesitate to exterminate our neighbor, if he says or does what is + displeasing or injurious to God. In such case, indifference would be + criminal; a sincere love of God breaks out into a holy ardor in his cause, + and our merit rises in proportion to our violence. + </p> + <p> + These notions, absurd as they are, have been sufficient in every age to + produce in the world a multitude of crimes, extravagances, and follies, + the legitimate offspring of a religious zeal. Infatuated fanatics, + exasperated by priests against each other, have been driven into mutual + hatred, persecution, and destruction; they have thought themselves called + upon to avenge the Almighty; they have carried their insane delusions so + far as to persuade themselves that the God of clemency and goodness could + look on with pleasure while they murdered their brethren; in the + astonishing blindness of their stupidity, they have imagined that in + defending the temporalities of the church, they were defending God + himself. In pursuance of these errors, contradicted even by the + description which they themselves give us of the Divinity, the priests of + every age have found means to introduce confusion into the peaceful + habitations of men, and to destroy all who dared to resist their tyranny. + Under the laughable idea of revenging the all-powerful Creator, these + priests have discovered the secret of revenging themselves, and that, too, + without drawing down upon themselves the hatred and execration so justly + due to their vindictive fury and unfeeling selfishness. In the name of the + God of nature, they stifled the voice of nature in the breasts of men; in + the name of the God of goodness, they incited men to the fury of wild + beasts; in the name of the God of mercies, they prohibited all + forgiveness! It is thus, Madam, that the earth has never ceased to groan + with the ravages committed by maniacs under the influence of that zeal + which springs from the Christian doctrine of the love of God. The God of + the Christians, like the Janus of Roman mythology, has two faces; + sometimes he is represented with the benign features of mercy and + goodness; sometimes murder, revenge, and fury issue from his nostrils. And + what is the consequence of this double aspect but that the Christians are + much more easily terrified at his frightful lineaments than they are + recovered from their fears by his aspect of mercy! Having been taught to + view him as a capricious being, they are naturally mistrustful of him, and + imagine that the safest part they can act for themselves is to set about + the work of vengeance with great zeal; they conclude that a cruel master + cannot find fault with cruel imitators, and that his servants cannot + render themselves more acceptable than by extirpating all his enemies. + </p> + <p> + The preceding remarks show very clearly, Madam, the highly pernicious + consequences which result from the zeal engendered by the love of God. If + this love is a virtue, its benefits are confined to the priests, who + arrogate to themselves the exclusive privilege of declaring when God is + offended; who absorb all the offerings and monopolize all the homage of + the devout; who decide upon the opinions that please or displease him; who + undertake to inform mankind of the duties this virtue requires from them, + and of the proper time and manner of performing them; who are interested + in rendering those duties cruel and intimidating in order to frighten + mankind into a profitable subjection; who convert it into the instrument + of gratifying their own malignant passions, by inspiring men with a spirit + of headlong and raging intolerance, which, in its furious course of + indiscriminate destruction, holds nothing sacred, and which has inflicted + incredible ravages upon all Christian countries. + </p> + <p> + In conformity with such abominable principles, a Christian is bound to + detest and destroy all whom the church may point out as the enemies of + God. Having admitted the paramount duty of yielding their entire + affections to a rigorous master, quick to resent, and offended even with + the involuntary thoughts and opinions of his creatures, they of course + feel themselves bound, by entering with zeal into his quarrels, to obtain + for him a vengeance worthy of a God—that is to say, a vengeance that + knows no bounds. A conduct like this is the natural offspring of those + revolting ideas which our priests give us of the Deity. A good Christian + is therefore necessarily intolerant. It is true that Christianity in the + pulpit preaches nothing but mildness, meekness, toleration, peace, and + concord; but Christianity in the world is a stranger to all these virtues; + nor does she ever exercise them except when she is deficient in the + necessary power to give effect to her destructive zeal. The real truth of + the matter is, that Christians think them selves absolved from every tie + of humanity except with those who think as they do, who profess to believe + the same creed; they have a repugnance, more or less decided, against all + those who disagree with their priests in theological speculation. How + common it is to see persons of the mildest character and most benevolent + disposition regard with aversion the adherents of a different sect from + their own! The reigning religion—that is, the religion of the + sovereign, or of the priests in whose favor the sovereign declares himself—crushes + all rival sects, or, at least, makes them fully sensible of its + superiority and its hatred, in a manner extremely insulting, and + calculated to raise their indignation. By these means it frequently + happens that the deference of the prince to the wishes of the priests has + the effect of alienating the hearts of his most faithful subjects, and + brings him that execration which ought in justice to be heaped exclusively + upon his sanctimonious instigators. + </p> + <p> + In short, Madam, the private rights of conscience are nowhere sincerely + respected; the leaders of the various religious sects begin, in the very + cradle, to teach all Christians to hate and despise each other about some + theological point which nobody can understand. The clergy, when vested + with power, never preach toleration; on the contrary, they consider every + man as an enemy who is a friend to religious freedom, accusing him of + lukewarm-ness, infidelity, and secret hostility; in short, he is + denominated a false brother. The Sorbonne declared, in the sixteenth + century, that it was heretical to say that heretics ought not to be + burned. The ferocious St. Austin preached toleration at one period, but it + was before he was duly initiated in the mysteries of the sacerdotal + policy, which is ever repugnant to toleration. Persecution is necessary to + our priests, to deter mankind from opposing themselves to their avarice, + their ambition, their vanity, and their obstinacy. The sole principle + which holds the church together is that of a sleepless watchfulness on the + part of all its members to extend its power, to increase the multitude of + its slaves, to fix odium on all who hesitate to bend their necks to its + yoke, or who refuse their assent to its arbitrary decisions. + </p> + <p> + Our divines have, therefore, you see, very good reasons for raising + humility into the rank of virtue. An amiable modesty, a diffident mildness + of demeanor, are unquestionably calculated to promote the pleasures and + the advantages of society; it is equally certain that insolence and + arrogance are disgusting, that they wound our self-love and excite our + aversion by their repulsive conduct; but that amiable modesty which charms + all who come within its influence is a far different quality from that + which is designated humility in the vocabulary of Christians. A truly + humble Christian despises his own unworthiness, avoids the esteem of + others, mistrusts his own understanding, submits with docility to the + unerring guidance of his spiritual masters, and piously resigns to his + priest the clearest and most irrefutable conclusions of reason. + </p> + <p> + But to what advantage can this pretended virtue lead its followers? How + can a man of sense and integrity despise himself? Is not public opinion + the guardian of private virtue? If you deprive men of the love of glory, + and the desire of deserving the approbation of their fellow-citizens, are + you not divesting them of the noblest and most powerful incitements by + which they can be impelled to benefit their country? What recompense will + remain to the benefactors of mankind, if, first of all, we are unjust + enough to refuse them the praise they merit, and afterwards debar them + from the satisfaction of self-applause, and the happiness they would feel + in the consciousness of having done good to an ungrateful world? What + infatuation, what amazing infatuation, to require a man of upright + character, of talents, intelligence, and learning, to think himself on a + level with a selfish priest, or a stupid fanatic, who deal out their + absurd fables and incoherent, dreams! + </p> + <p> + Our priests are never weary of telling their flocks that pride leads on to + infidelity, and that a humble and submissive spirit is alone fitted to + receive the truths of the gospel. In good earnest, should we not be + utterly bereft of every claim to the name of rational beings, if we + consent to surrender our judgment and our knowledge at the command of a + hierarchy, who have nothing to give us in exchange but the most palpable + absurdities? With what face can a reverend Doctor of Nonsense dare to + exact from my understanding a humble acquiescence in a bundle of + mysterious opinions, for which he is unable to offer me a single solid + reason? Is it, then, presumptuous to think one's self superior to a class + of pretenders, whose systems are a mass of falsities, absurdities, and + inconsistencies, of which they contrive to make mankind at once the dupes + and the victims? Can pride or vanity be, with justice, imputed to you, + Madam, if you see reason to prefer the dictates of your own understanding + to the authoritative decrees of Mrs. D———, whose + senseless malignity is obvious to all her acquaintance? + </p> + <p> + If Christian humility is a virtue at all, it can be one only in the + cloister; society can derive no sort of benefit from it; it enervates the + mind; it benefits nobody but priests, who, under the pretext of rendering + men humble, seek, in reality, only to degrade them, to stifle in their + souls every spark of science and of courage, that they may the more easily + impose the yoke of faith, that is to say, their own yoke. Conclude, then, + with me, that the Christian virtues are chimerical, always useless, and + sometimes pernicious to men, and attended with advantage to none but + priests. Conclude that this religion, with all the boasted beauty of its + morality, recommends to us a set of virtues, and enjoins a line of + conduct, at variance with good sense. Conclude that, in order to be moral + and virtuous, it is far from necessary to adopt the unintelligible creed + of the priests, or to pride ourselves upon the empty virtues they preach, + and still less to annihilate all sense of dignity in ourselves, by a + degrading subjection to the duties they require. Conclude, in short, that + the friend of virtue is not, of necessity, the friend of priestcraft, and + that a man may be adorned with every human perfection, without possessing + one of the Christian virtues. + </p> + <p> + All who examine this matter with a candid and intelligent eye, cannot fail + to see that true morality—that is to say, a morality really + serviceable to mankind—is absolutely incompatible with the Christian + religion, or any other professed revelation. Whoever imagines himself the + favored object of the Creator's love, must look down with disdain upon his + less fortunate fellow-creatures, especially if he regards that Creator as + partial, choleric, revengeful, and fickle, easily incensed against us, + even by our involuntary thoughts, or our most innocent words and actions; + such a man naturally conducts himself with contempt and pride, with + harshness and barbarity towards all others whom he may deem obnoxious to + the resentment of his Heavenly King. Those men, whose folly leads them to + view the Deity in the light of a capricious, irritable, and unappeasable + despot, can be nothing but gloomy and trembling slaves, ever eager to + anticipate the vengeance of God upon all whose conduct or opinions they + may conceive likely to provoke the celestial wrath. As soon as the priests + have succeeded in reducing men to a state of stupidity gross enough to + make them believe that their ghostly fathers are the faithful organs of + the divine will, they naturally commit every species of crime, which their + spiritual teachers may please to tell them is calculated to pacify the + anger of their offended God. Men, silly enough to accept a system of + morals from guides thus hollow in reasoning, and thus discordant in + opinion, must necessarily be unstable in their principles, and subject to + every variation that the interest of their guides may suggest. In short, + it is impossible to construct a solid morality, if we take for our + foundation the attributes of a deity so unjust, so capricious, and so + changeable as the God of the Bible, whom we are commanded to imitate and + adore. + </p> + <p> + Persevere, then, my dear Madam, in the practice of those virtues which + your own unsophisticated heart approves; they will insure you a rich + harvest of happiness in the present existence; they will insure you a rich + return of gratitude, respect, and love from all who enjoy their benign + influence; they will insure you the solid satisfaction of a well-founded + self-esteem, and thus provide you with that unfailing source of inward + gratification which arises from the consciousness of having contributed to + the welfare of the human race. I am, &c. + </p> + <p> + <a name="link2H_4_0011" id="link2H_4_0011"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER IX. Of the advantages contributed to Government by Religion + </h2> + <p> + Having already shown you, Madam, the feebleness of those succors which + religion furnishes to morals, I shall now proceed to examine whether it + procure advantages in themselves really politic, and whether it be true, + as has so often been urged by the priests, that it is absolutely necessary + to the existence of every government. Were we disposed to shut our eyes, + and deliver ourselves up to the language of our priests, we should believe + that their opinions are necessary to the public tranquillity, and the + repose and security of the State; that princes could not, without their + aid, govern the people, and exert themselves for the prosperity of their + empire. Nor is this all; our spiritual pilots approach the throne, and + gaining the ear of the sovereign, make him also believe that he has the + greatest interest in conforming to their caprices, in order to subject men + to the divine yoke of royalty. These priests mingle in all important + political quarrels, and they too often persuade the rulers of the earth + that the enemies of the church are the enemies of all power, and that in + sapping the foundations of the altar, the foundations of the throne are + likewise necessarily overthrown. + </p> + <p> + We have, then, only to open our eyes and consult history, to be convinced + of the falsity of these pretensions, and to appreciate the important + services which the Christian priests have rendered to their sovereigns. + Ever since the establishment of Christianity, we have seen, in all the + countries in which this religion has gained ground, that two rival powers + are perpetually at war one with the other. We find <i>a</i> government + within <i>the</i> government; that is to say, we find the Church, a body + of priests, continually opposed to the sovereign power, and in virtue of + their pretended <i>divine</i> mission and <i>sacred</i> office, pretending + to give laws to all the sovereigns of the earth. We find the clergy, + puffed up and besotted with the titles they have given themselves, + laboring to exact the obedience due to the sovereign, pretending to + chimerical and dangerous prerogatives, which none are suffered to + question, without risking the displeasure of the Almighty. And so well + have the priesthood managed this matter, that in many countries we + actually see the people more inclined to lean to the authority of the + Vicars of Jesus Christ than to that of the civil government. The + priesthood claim the right of commanding monarchs themselves, and + sustained by their emissaries and the credulity of the people, their + ridiculous pretensions have engaged princes in the most serious affairs, + sown trouble and discord in kingdoms, and so shook thrones as to compel + their occupants to make submission to an intolerant hierarchy. + </p> + <p> + Such are the important services which religion has a thousand times + rendered to kings. The people, blinded by superstition, could hesitate but + little between God and the princes of the earth. The priests, being the + visible organs of an invisible monarch, have acquired an immense credit + with prejudiced minds. The ignorance of the people places them, as well as + their sovereigns, at the mercy of the priests. Nations have continually + been dragged into their futile though bloody quarrels; princes, for a long + series of years, have either had to dispute their authority with the + clergy, or become their tools or dupes. + </p> + <p> + The continual attention which the princes of Europe have been forced to + pay to the clergy has prevented them from occupying their thoughts about + the welfare of their subjects, who, in many instances the dupes of the + priesthood, have opposed even the good their rulers desired to procure + them. In like manner, the heads of the people, their kings and governors, + too weak to resist the torrent of opinions propagated by the clergy, have + been forced to yield, to bow, nay, even to caress the priesthood, and to + consent to grant it all its demands. Whenever they have wished to resist + the encroachments of the clergy, they have encountered concealed snares or + open opposition, as the <i>holy</i> power was either too weak to act in + the face of day, or strong enough to contend in the sunshine. When princes + have wished to be listened to by the clergy, these last have invariably + contrived to make them cowardly, and to sacrifice the happiness and + respect of their people. Often have the hands of parricides and rebels + been armed, by a proud and vindictive priesthood, against sovereigns the + most worthy of reigning. The priests, under pretext of avenging God, + inflict their anger upon monarchs themselves, whenever the latter are + found indisposed to bend under their yoke. In a word, in <i>all</i> + countries we perceive that the ministers of religion have exercised in all + ages the most unbridled license. We every where see empires torn by their + dissensions; thrones overturned by their machinations; princes immolated + to their power and revenge; subjects animated to revolt against the prince + that ought to give them more happiness than they actually enjoyed; and + when we take the retrospect of these, we find that the ambition, the + cupidity, and vanity of the clergy have been the true causes and motives + of all these outrages on the peace of the universe. And it is thus that + their religion has so often produced anarchy, and overturned the very + empires they pretended to support by its influence. + </p> + <p> + Sovereigns have never enjoyed peace but when, shamefully devoted to + priests, they submitted to their caprices, became enslaved to their + opinions, and allowed them to govern in place of themselves. Then was the + sovereign power subordinate to the sacerdotal, and the prince was only the + first servant of the church; she degraded him to such a degree as to make + him her hangman; she obliged him to execute her sanguinary decrees; she + forced him to dip his hands in the blood of his own subjects whom the + clergy had proscribed; she made him the visible instrument of her + vengeance, her fury, and her concealed passions. Instead of occupying + himself with the happiness of his people, the sovereign has had the + complaisance to torment, to persecute, and to immolate honest citizens, + thus exciting the just hatred of a portion of his people, to whom he + should have been a father, to gratify the ambition and the selfish + malevolence of some priests, always aliens in the state which nourishes + them, and who only style themselves members of the realm in order to + domineer, to distract, to plunder, and to devour with impunity. + </p> + <p> + How little soever you are disposed to reflect, you will be convinced, + Madam, that I do not exaggerate these things. Recent examples prove to you + that even in this age, so ambitious of being considered enlightened, + nations are not secure from the shocks that the priests have ever caused + nations to suffer. You have a hundred times sighed at the sight of the sad + follies which puerile questions have produced among us. You have shuddered + at the frightful consequences which have resulted from the unreasonable + squabbles of the clergy. You have trembled with all good citizens at the + sight of the tragical effects which have been brought about by the furious + wickedness of a fanaticism for which nothing is sacred. In fine, you have + seen the sovereign authority compelled to struggle incessantly against + rebellious subjects, who pretend that their conscience or the interests of + religion have obliged them to resist opinions the most agreeable to common + sense, and the most equitable. + </p> + <p> + Our fathers, more religious and less enlightened than ourselves, were + witnesses of scenes yet more terrible. They saw civil wars, leagues openly + formed against their sovereign, and the capital submerged in the blood of + murdered citizens; two monarchs successively immolated to the fury of the + clergy, who kindled in all parts the fire of sedition. They afterwards saw + kings at war with their own subjects; a famous sovereign, Louis XIV., + tarnishing all his glory by persecuting, contrary to the faith of + treaties, subjects who would have lived tranquil, if they had only been + allowed to enjoy in peace the liberty of conscience; and they saw, in + fine, this same prince, the dupe of a false policy, dictated by + intolerance, banish, along with the exiled Protestants, the industry of + his states, and forcing the arts and manufactures of our nation to take + refuge in the dominions of our most implacable enemies. + </p> + <p> + We see religion throughout Europe, without cessation, exerting a baleful + influence upon temporal affairs; we see it direct the interests of + princes; we see it divide and make Christian nations enemies of each + other, because their spiritual guides do not all entertain the same + opinions. Germany is divided into two religious parties whose interests + are perpetually at variance. We every where perceive that Protestants are + born the enemies of the Catholics, and are always in antagonism to them; + while, on the other hand, the Catholics are leagued with their priests + against all those whose mode of thinking is less abject and less servile + than their own. + </p> + <p> + Behold, Madam, the signal advantages that nations derive from religion! + But we are certain to be told that these terrible effects are due to the + passions of men, and not to the Christian religion, which incessantly + inculcates charity, concord, indulgence, and peace. If, however, we + reflect even a moment on the principles of this religion, we should + immediately perceive that they are incompatible with the fine maxims that + have never been practised by the Christian priests, except when they + lacked the power to persecute their enemies and inflict upon them the + weight of their rage. The adorers of a jealous God, vindictive and + sanguinary, as is obviously the character of the God of the Jews and + Christians, could not evince in their conduct moderation, tranquillity, + and humanity. The adorers of a God who takes offence at the opinions of + his weak creatures, who reprobates and glories in the extermination of all + who do not worship him in a particular way, for the which, by the by, he + gives them neither the means nor the inclination, must necessarily be + intolerant persecutors. The adorers of a God who has not thought fit to + illuminate with an equal portion of light the minds of all his creatures, + who reveals his favor and bestows his kindness on a few only of those + creatures, who leaves the remainder in blindness and uncertainty to follow + their passions, or adopt opinions against which the favored wage war, must + of necessity be eternally at odds with the rest of the world, canting + about their oracles and mysteries, supernatural precepts, invented purely + to torment the human mind, to enthral it, and leave man answerable for + what he could not obey, and punishable for what he was restrained from + performing. We need not then be astonished if, since the origin of + Christianity, our priests have never been a single moment without + disputes. It appears that God only sent his Son upon earth that his + marvellous doctrines might prove an apple of discord both for his priests + and his adorers. The ministers of a church founded by Christ himself, who + promised to send them his Holy Spirit to lead them into all the truth, + have never been in unison with their dogmas. We have seen this infallible + church for whole ages enveloped in error. You know, Madam, that in the + fourth century, by the acknowledgment of the priests themselves, the great + body of the church followed the opinions of the Arians, who disavowed even + the divinity of Jesus Christ. The spirit of God must then have abandoned + his church; else why did its ministers fall into this error, and dispute + afterwards about so fundamental a dogma of the Christian religion? + </p> + <p> + Notwithstanding these continual quarrels, the church arrogates to itself + the right of fixing the faith of the <i>true believers</i>, and in this it + pretends to infallibility; and if the Protestant parsons have renounced + the lofty and ridiculous pretensions of their Catholic brethren, they are + not less certain in the infallibility of their decisions; for they talk + with the authority of oracles, and send to hell and damnation all who do + not yield submission to their dogmas. Thus on both sides of the cross they + wish their assertions to be received by their adherents as if they came + direct from heaven. The priests have always been at discord among + themselves, and have perpetually cursed, anathematized, and doomed each + other to hell. The vanity of each holy clique has caused it to adhere + obstinately to its own peculiar opinions, and to treat its adversaries as + heretics. Violence alone has generally decided the discussions, terminated + the disputes, and fixed the standard of belief. Those pugnacious, brawling + priests who were artful enough to enlist sovereigns on their side were <i>orthodox</i>, + or, in other words, boasted that they were the exclusive possessors of the + true doctrine. They made use of their credit to crush their adversaries, + whom they always treated with the greatest barbarity. + </p> + <p> + But, after all, whatever the clergy may say, we shall find, even with a + small share of attention, that it has ever been kings and emperors who, in + the last resort, fixed the faith of the disputatious Christians. It has + been by downright blows of the sword that those theological notions most + pleasing to the Deity have been sustained in all countries. The true + belief has invariably been that which had princes for its adherents. The + faithful were those who had strength sufficient to exterminate their + enemies, whom they never failed to treat as the enemies of God. In a word, + princes have been truly infallible; we should regard them as the true + founders of religious faith; they are the judges who have decided, in all + ages, what doctrines should be admitted or rejected; and they are, in + fine, the authorities which have always fixed the religion of their + subjects. + </p> + <p> + Ever since Christianity has been adopted by some nations, have we not seen + that religion has almost entirely occupied the attention of sovereigns? + Either the princes, blinded by superstition, were devoted to the priests, + or the rulers of nations believed that prudence exacted a concession on + their part to the clergy, the true masters of their people, who considered + nothing more sacred or more great than the ministers of their God. In + neither case was the body politic ever consulted; it was cowardly + sacrificed to the interests of the court, or the vanity and luxury of the + priests. It is by a continuation of superstition on the part of the + princes that we behold the church so richly endowed in times of ignorance; + when men believed they would enrich Deity by putting all their wealth into + the hands of the priests of a good God the declared enemy of riches. + Savage warriors, destitute of the manners of men, flattered themselves + that they could expiate all their sins by founding monasteries and giving + immense wealth to a set of men who had made vows of poverty. It was + believed that they would merit from the All-powerful a great advantage by + recompensing laziness, which, in the priests, was regarded as a great + good, and that the blessings procured by their prayers would be in + proportion to the continual and pressing demands their poverty made on the + wealthy. It is thus that by the superstition of princes, by that of the + powerful classes, and of the people themselves, the clergy have become + opulent and powerful; that monachism was honored, and citizens the most + useless, the least submissive, and the most dangerous, were the best + recompensed, the most considered, and the best paid. They were loaded with + benefits, privileges, and immunities; they enjoyed independence, and they + had that great power which flowed from so great license. Thus were priests + placed above sovereigns themselves by the imprudent devotion of the + latter, and the former were, enabled to give the law and trouble the state + with impunity. + </p> + <p> + The clergy, arrived at this elevation of power and grandeur, became + redoubtable even to monarchs. They were obliged to bend under the yoke or + be at war with clerical power. When the sovereigns yielded, they became + mere slaves to the priests, the instruments of their passions, and the + vile adorers of their power. When they refused to yield, the priests + involved them in the most cruel embarrassments; they launched against them + the anathemas of the church; the people were incited against them in the + name of heaven; the nations divided themselves between the celestial and + the terrestrial monarch, and the latter was reduced to great extremities + to sustain a throne which the priests could shake or even destroy at + pleasure. There was a time in Europe when both the welfare of the prince + and the repose of his kingdom depended solely upon the caprice of a + priest. In these times of ignorance, of devotion, and of commotions so + favorable to the clergy, a weak and poor monarch, surrounded by a + miserable nation, was at the mercy of a Roman pontiff, who could at any + instant destroy his felicity, excite his subjects against him, and + precipitate him into the abyss of misery. + </p> + <p> + In general, Madam, we find that in countries where religion holds + dominion, the sovereign is necessarily dependent upon the priests; he has + no power except by the consent of the clergy; that power disappears as + soon as he displeases the self-styled vicegerents of God, who are very + soon able to array his subjects against him. The people, in accordance + with the principles of their religion, cannot hesitate between God and + their sovereign. God never says any thing except what his priests say for + him; and the ignorance and folly in which they are kept by their spiritual + guides prevent them from inquiring whether God's ambassadors faithfully + render his decrees. + </p> + <p> + Conclude, then, with me, that the interests of a sovereign who would rule + equitably are unable to accord with those of the ministers of the + Christian religion, who in all ages have been the most turbulent citizens, + the most rebellious, the most difficult to render subservient to law and + order, and whose resistance has extended to the very assassination of + obnoxious rulers. We shall be told that Christianity is a firm support of + government; that it regards magistrates as the images of the Deity; and + that it teaches that <i>all power comes from on high</i>. These maxims of + the clergy are, however, best calculated to lull kings on the couch of + slumber; they are calculated to flatter those on whom the clergy can rely, + and who will serve their ambition; and their flatterers can soon change + their tone when the princes have the temerity to question the pernicious + tendency of priestly influence, or when they do not blindly lend + themselves to all their views. Then the sovereign is an impious wretch, a + heretic; his destruction is laudable; heaven rejoices in his overthrow. + And all this is the religion of the Bible! + </p> + <p> + You know, Madam, that these odious maxims have been a thousand times + enforced by the priests, who say the prince has <i>encroached upon the + authority of the church</i>; and the people respond that <i>it is better + to obey God than man</i>. The priests are only devoted to the princes when + the princes are blindly led by the priests. These last preach arrogantly + that the former ought to be exterminated, when they refuse to obey the + church, that is to say, the priests; yet, how terrible soever may be these + maxims, how dangerous soever their practice to the security of the + sovereign and the tranquillity of the state, they are the immediate + consequences drawn from Judaism and Christianity. We find in the Old + Testament that the regicide is applauded; that treason and rebellion are + approved. As soon as it is supposed that God is offended with the thoughts + of men,—as soon as it is supposed that heretics are displeasing to + him,—it is very natural to conclude that an impious and heretical + sovereign, that is to say, one who does not obey a clerical body that set + themselves up as the directors of his belief, who opposes the sacred views + of an infallible church, and who might occasion the loss and apostasy of a + large part of the nation,—it is natural that the priests should + conclude it to be legitimate for subjects to attack such a prince, + alleging their religion to be the most important thing in the world, and + dearer than life itself. Actuated by such principles, it is impossible + that a Christian zealot should not think he rendered a service to heaven + by punishing its enemy, and a service to his country by disembarrassing it + of a chief who might interpose an obstacle to his eternal happiness. + </p> + <p> + The obedience of the clergy is never otherwise than conditional. The + priests submit to a prince, they flatter his power, and they sustain his + authority, provided he submits to their orders, makes no obstacles to + their projects, touches none of their interests, and changes none of the + dogmas upon which the ministers of the church have founded their own + grandeur. In fine, provided a government recognizes, as divine, clerical + privileges that are plainly opposed to popular rights, and tend to subvert + them, the hierarchy will submit to it These considerations prove how + dangerous are the priesthood, since the end they purpose by all their + projects is dominion over the mind of mankind, and by subjugating it to + enslave their persons, and render them the creatures of despotism and + tyranny. And we shall find, upon examination, that, with one or two + exceptions, the pious have been the enemies of the progress of science and + the development of the human understanding; for by brutalizing mankind + they have invariably striven to bind them to their yoke. Their avarice, + their thirst of power and wealth, have led them to plunge their + fellow-citizens in ignorance, in misery, and unhappiness. They discourage + the cultivation of the earth by their system of tithes, their extortions, + and their secret projects; they annihilate activity, talents, and + industry; their pride is to reign on the ruin of the rest of their + species. The finest countries in Europe have, when blindly submissive to + the priests, been the worst cultivated, the thinnest peopled, and the most + wretched. The <i>Inquisition</i> in Spain, Italy, and Portugal has only + tended to impoverish those countries, to debase the mind, and render their + subjects the veriest slaves of superstition. And in countries where we see + heaven showering down abundance, the people are poor and famished, while + the priests and monks are opulent and bloated. Their kings are without + power and without glory; their subjects languish in indigence and + wretchedness. + </p> + <p> + The priests boast of the utility of their office. Independently of their + prayers, from which the world has for so many ages derived neither + instruction nor peace, prosperity nor happiness, their pretensions to + teach the rising generations are often frivolous, and sometimes arrogant, + since we have found others equally well calculated to the discharge of + those functions, who have been good citizens, that have not drawn from the + pockets of their neighbors the tenth of their earnings. Thus, in what + light soever we view them, the pretensions of the priests are reduced to a + nonentity, compared to the disservice they render the community by their + exactions and dissolute lives. + </p> + <p> + In what consists, in effect, the education that our spiritual guides have, + unhappily for society, assumed the vocation of imparting to youth? Does it + tend to make reasonable, courageous, and virtuous citizens? No; it is + incontestable that it creates ignoble men, whose entire lives are + tormented with imaginary terrors; it creates superstitious slaves, who + only possess monastic virtues, and who, if they follow faithfully the + instructions of their masters, must be perfectly useless to society; it + forms intolerant devotees, ready to detest all those who do not think like + themselves; and it makes fanatics, who are ready to rebel against any + government as soon as they are persuaded it is rebellious to the church. + What do the priests teach their pupils? They cause them to lose much + precious time in reciting prayers, in mechanically repeating theological + dogmas, of which, even in mature life, they comprehend nothing. They teach + them the dead languages, which, at the best, only serve for entertainment, + being by no means necessary in the present form of society. They terminate + these fine studies by a philosophy which, in clerical hands, has become a + mere play of words, a jargon void of sense, and which is exactly + calculated to fit them for the unintelligible science called <i>theology</i>. + But is this theology itself useful to nations? Are the interminable + disputes which arise between profound metaphysicians of such a character + as to be interesting to the people who do not comprehend them? Are the + people of Paris and the provinces much advanced in heavenly knowledge when + the priests dispute among themselves about what should really be thought + of grace? + </p> + <p> + In regard to the instruction imparted by the clergy, it is indeed + necessary to have faith in order to discover its utility. Their boasted + instruction consists in teaching ineffable mysteries, marvellous dogmas, + narrations and fables perfectly ridiculous, panic terrors, fanatical and + lugubrious predictions, frightful menaces, and above all, systems so + profound that they who announce are not able to comprehend them. In truth, + Madam, in all this I can see nothing useful. Should nations feel any + extraordinary obligations to teachers who concoct doctrines that must + always remain impenetrable for the whole human race? It must be confessed + that our priests, who so painfully occupy themselves in arranging a pure + creed for us, must signally lose all their labor. At any rate, the people + are not much in the situation to profit by such sublime toils. Very + frequently the pulpit becomes the theatre of discord; the sacred + disclaimers launch injuries at each other, infusing their own passions + into the bosoms of their <i>Christian</i> auditors, kindling their zeal + against the enemies of the church, and becoming themselves the trumpets of + party spirit, fury, and sedition. If these preachers teach morality, it is + a kind of supernatural morality, little adapted to the nature of man. If + they inculcate virtue, it is that theological virtue whose inutility we + have sufficiently shown. If by chance some one among them allows himself + to preach that morality and virtue which is practical, human, and social, + you know, Madam, that he is proscribed by his confederates, and becomes an + object of their acrimonious criticisms and their deadly hatred. He is also + disdained by devotees who are attached to evangelical virtues that they + cannot comprehend, and who consider nothing as more important than + mysterious forms and ceremonies, in which zealots make morality to + consist. + </p> + <p> + See, then, in what limits are entertained the important services that the + ministers of the Lord have for so many centuries rendered to nations! They + are not worth, in all conscience, the excessive price which is paid for + them. On the contrary, if priests were treated according to their real + merit, if their functions were appreciated at their just value, it would, + perhaps, be found that they did not merit a larger salary than those + empirics who, at the corners of the streets, vend remedies more dangerous + than the evils they promise to cure. + </p> + <p> + It is by subjecting the immense revenues, lands, abbeys, and estates, + which clerical bodies have levied upon the credulity of men, to just and + equal taxation, as with other property; it is by rendering the church and + state entirely distinct; it is by stripping the hierarchy of immunities + not possessed by other citizens, and of privileges both chimerical and + injurious; it is by rigorously exacting the same civil obedience alike + from priests and people,—that government can be rightly + administered, that justice can be impartially rendered, and that the + nation, as a whole, can be trained to courage, activity, industry, + intelligence, tranquillity, and patriotism. So long as there are two + powers in a state, they will necessarily be at variance, and the one which + arrogates the favor of the Almighty will have immense advantages over that + which claims no authority above the earth. If both pretend to emanate from + the same source, the people would not know which to believe; they would + range themselves on each side; the combat would be furious, and the power + of the government would be unable to maintain itself against the many + heads of the ecclesiastical hydra. The magicians of Pharaoh yielded to the + Jewish priests, and in conflicts between the church and state, the + immunities of the priests, + </p> +<pre xml:space="preserve"> + "Like Aaron's serpent, swallowed all the rest." +</pre> + <p> + If such is the case, you will inquire, Madam, how can an enlightened civil + power ever make obedient citizens of rebellious priests, who have so long + possessed the confidence of the people, and who can with impunity render + themselves formidable to any government? I reply, that in spite of the + vigilant cares and the redoubled efforts of the priesthood, the people + have begun to be more enlightened; they are becoming weary of the heavy + yoke, which they would not have borne so long had they not believed it was + imposed upon them by the Most High, and that it was necessary to their + happiness. It is impossible for error to be eternal; it must give way to + the power of truth. The priests, who think, know this well, and the whole + ecclesiastical body continually declaim against all those who wish to + enlighten the human race and unveil the conspiracies of their spiritual + guides. They fear the piercing eyes of philosophy; they fear the reign of + reason, which will never be that of tyranny or anarchy. Governments, then, + ought not to share the fears of the clergy, nor render themselves the + executors of their vengeance; they injure themselves when they sustain the + cause of their turbulent rivals, who have ever been the enemies of civil + polity and perturbera of the public repose. The magistrates of a state + league themselves with their enemies when they form an alliance with the + priesthood, or prevent the people from recognizing their errors. + Governments are more interested than individuals in the destruction of + errors that often lead to confusion, anarchy, and rebellion. If men had + not become gradually enlightened, nations would now, as formerly, be under + the yoke of the Roman pontiff, who could occasion revolution in their + midst, overturn the laws, and subvert the government. But for the + insensible progress of reason, states would now be filled with a + tumultuous crowd of devotees, ready to revolt at the signal of an unquiet + priest or a seditious monk. + </p> + <p> + You perceive, then, Madam, that men who think, and who teach others to + think, are more useful to governments than those who wish to stifle reason + and to proscribe forever the liberty of thought. You see that the true + friends of a stable government are those who seek most sedulously to + enlighten, educate, and elevate the people. You feel that by banishing + knowledge and persecuting philosophy, government sacrifices its dearest + interests to a seditious clergy, whose ambition and avarice push them to + usurp boundless authority, and whose pride always makes them indignant at + being in subjection to a power which they contend should be subordinate to + themselves. + </p> + <p> + There is no priest who does not consider himself superior to the highest + ruler of any country. We have often seen the priesthood avow pretensions + of this character. The clergy are always enraged when an attempt is made + to subject them to the secular power. Such an attempt they regard as + profane, and they denounce it as tyranny whenever it is sought to be + enforced. They pretend that in all times the priesthood has been sacred, + that its rights come from God himself, and that no government can, without + sacrilege, or without outraging the Divinity, touch the property, the + privileges, or the immunities which have been snatched from ignorance and + credulity. Whenever the civil authority would touch the objects considered + inviolable and sacred in the hands of the priests, their clamors cannot be + appeased; they make efforts to excite the people against the government; + they denounce all authority as tyrannical when it has the temerity to + think of subjecting them to the laws, of reforming their abuses, and + neutralizing their power to injure. But they consider authority legitimate + when it crushes <i>their</i> enemies, though it appears insupportable as + soon as it is reasonable and favorable to the people. The priests are + essentially the most wicked of men, and the worst citizens of a state. A + miracle would be necessary to render them otherwise. In all countries they + are the <i>spoiled children</i> of nations. They are proud and haughty, + since they pretend it is from God himself they received their mission and + their power. They are ingrates, since they assume to owe only to God + benefits which they visibly hold from the generosity of governments and + the people. They are audacious, because for many ages they have enjoyed + supremacy with impunity. They are unquiet and turbulent, because they are + never without the desire of playing a great part. They are quarrelsome and + factious, because they are never able to find out a method of enabling men + to understand the pretended truths they teach. They are suspicious, + defiant, and cruel, because they sensibly feel that they may well dread + the discovery of their impostures. They are the spontaneous enemies of + truth because they justly apprehend it will annihilate their pretensions. + They are implacable in their vengeance, because it would be dangerous to + pardon those who wish to crush their doctrines, whose weakness they know. + They are hypocrites, because most of them possess too much sense to + believe the reveries they retail to others. They are obstinate in their + ideas, because they are inflated with vanity, and because they could not + consistently deviate from a method of thinking of which they pretend God + is the author. We often see them unbridled and licentious in their + manners, because it is impossible that idleness, effeminacy, and luxury + should not corrupt the heart We sometimes see them austere and rigid in + their conduct in order to impose on the people and accomplish their + ambitious views. If they are hypocrites and rogues, they are extremely + dangerous; and if they are fanatical in good faith, or imbecile, they are + not less to be feared. In fine, we almost always see them rebellious and + seditious, because an authority derived from God is not disposed to bend + to authority derived from men. + </p> + <p> + You have here, Madam, a faithful portrait of the members of a powerful + body, in whose favor governments, for a long time, have believed it their + duty to sacrifice the other interests of the state. You here see the + citizens whom prejudice most richly recompenses, whom princes honor in the + eyes of the people, to whom they give their confidence, whom they regard + as the support of their power, and whom they consider as necessary to the + happiness and security of their kingdoms. You can judge yourself whether + the likeness delineated is correct You are in a position to discover their + intrigues, their underplots, their conduct, and their discourse, and you + will always find that their constant object is to flatter princes for the + purpose of governing them and keeping nations in slavery. + </p> + <p> + It is to please citizens so dangerous that sovereigns mingle in + theological questions, take the part of those who succeed in seducing + them, persecute all those who do not submit, proscribe with fury the + friends of reason, and by repressing knowledge injure their own power. + Because the priests, who urge princes to sacrilege when they combat for + them, are indignant against the same princes when they refuse to destroy + the enemies of their own particular clerical body. They likewise denounce + sovereigns as impious if the latter treat theological disputes with the + indifference they merit. + </p> + <p> + When hereafter, reclaimed from their prejudices, princes wish to govern + for the good of all, let them cease to hear the interested and often + sanguinary councils of these pretended divine men, who, regarding + themselves as the centre of all things, wish to have sacrificed for this + object the happiness, the repose, the riches, and the honors of the state. + Let the sovereign never enter into their dissensions, let him never + persecute for religious opinions, which, among sectaries, are commonly on + both sides equally ridiculous and destitute of foundation. They would + never involve the government if the sovereign had not the weakness to + mingle in them. Let him give unlimited freedom to the course of thinking, + while he directs by just laws the course of acting on the part of his + subjects. Let him permit every one to dream or speculate as he pleases, + provided he conducts himself otherwise as an honest man and a good + citizen. At least let the prince not oppose the progress of knowledge, + which alone is capable of extricating his people from ignorance, + barbarity, and superstition, which have made victims of so many Christian + rulers. Let him be assured that enlightened and instructed citizens are + more law-abiding, industrious, and peaceable than stupid slaves without + knowledge and without reason, who will always be ready to take all the + passions with which a fanatic wishes to inspire them. + </p> + <p> + Let the sovereign especially occupy himself with the education of his + subjects, nor leave the clergy unobstructedly to impregnate his people + with mystic notions, foolish reveries, and superstitious practices, which + are only proper for fanatics. Let him at least counterbalance the + inculcation of these follies by teaching a morality conformable to the + good of the state, useful to the happiness of its members, and social and + reasonable. This morality would inform a man what he owed to himself, to + society, to his fellow-citizens, and to the magistrates who administered + the laws. This morality would not form men who would hate each other for + speculative opinions, nor dangerous enthusiasts, nor devotees blindly + submissive to the priests. It would create a tranquil, intelligent, and + industrious community; a body of inhabitants submissive to reason and + obedient to just and legitimate authority. In a word, from such morality + would spring virtuous men and good citizens, and it would be the surest + antidote against superstition and fanaticism. In this manner the empire of + the clergy would be diminished, and the sovereign would have a less + portentous rival; he would, without opposition, be assured of all rational + and enlightened citizens; the riches of the clergy would in part reenter + society, and be of use in benefiting the people; institutions now useless + would be put to advantageous uses; a portion of the possessions of the + church, originally destined for the poor, and so long appropriated by + avaricious priests, would come into the hands of the suffering and the + indigent, their legitimate proprietors. Supported by a nation who were + sensible of the advantages he had procured them, the prince would no + longer fear the cries of fanaticism, and they would soon be no longer + heard. The priests, the lazy monks, and turbulent persons living in forced + celibacy, could no longer calculate on the future, and, aliens in the + state which nourished them, they would visibly diminish. The government, + more rich and powerful, would be in a better situation to diffuse its + benefits; and enlightened, virtuous, and beneficent men would constitute + the support, the glory, and the grandeur of the state. + </p> + <p> + Such, Madam, are the ends which all governments would propose who opened + their eyes to their own true interests. I flatter myself that these + designs will not appear to you either impossible or chimerical. Knowledge + and science, which begin to be generally diffused, are already advancing + these results; they are giving an impulse to the march of the human mind, + and in time, governments and people, without tumult or revolution, will be + freed from the yoke which has oppressed them so long. + </p> + <p> + Do we see any thing useful in the pious endowments of our ancestors? We + find them to consist of institutions invented to continue a lazy, monastic + life; costly temples elevated and enriched by indigent people to augment + the pride of the priests, and to erect altars and palaces. From the + foundation of Christianity the whole object of religion has been to + aggrandize the priesthood on the ruins of nations and governments. A + jealous religion has exclusively seized on the minds of men, and persuaded + them that they live upon earth merely to occupy themselves with their + future happiness in the unknown regions of the empyrean. It is time that + this prestige should cease; it is time that the human race should occupy + itself with its own true interests. The interests of the people will + always be incompatible with those of the guides who believe they have + acquired an imprescriptible right to lead men astray. The more you examine + the Christian religion, the more will you be convinced that it can be + advantageous only to those whose object it is easily to guide mankind + after having plunged them into darkness. I am, &c. + </p> + <p> + <a name="link2H_4_0012" id="link2H_4_0012"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER X. On the Advantages Religion confers on those who profess it + </h2> + <p> + I dare flatter myself, Madam, that I have clearly demonstrated to you, + that the Christian religion, far from being the support of sovereign + authority, is its greatest enemy; and of having plainly convinced you, + that its ministers are, by the very nature of their functions, the rivals + of kings, and adversaries the most to be feared by all who value or + exercise temporal power. In a word, I think I have persuaded you, that + society might, without damage, dispense with the services they render, or + at least dispense with paying for them so extravagantly. + </p> + <p> + Let us now examine the advantages which this religion procures to + individuals, who are most strongly convinced of its pretended truths, and + who conform the most rigidly to its precepts. Let us see if it is + calculated to render its disciples more contented, more happy, and more + virtuous than they would be without the burden of its ministers. + </p> + <p> + To decide the question, it is sufficient to look around us, and to + consider the effects that religion produces on minds really penetrated + with its pre* tended truths. We shall generally find in those who the most + sincerely profess and the most exactly practise them, a joyless and + melancholy disposition, which announces no contentment, nor that interior + peace of which they speak so incessantly, without ever exhibiting any + undoubted manifestations of it. + </p> + <p> + Whoever is in the enjoyment of peace within, shows some exterior marks of + it; but the internal satisfaction of devotees is commonly so concealed, + that we may well suspect it of being nothing but a mere chimera. Their + interior peace, which they allege gives them a good conscience, is visible + to others only by a bilious and petulant humor, that is not usually much + applauded by those who come under its influence. If, however, there are + occasionally some devotees who actually display the serene countenance of + satisfaction and enjoyment, it is because the dismal ideas of religion are + rendered inoperative by a happy temperament; or that such persons have not + fully become impregnated with their system of faith, whose legitimate + effect is to plunge its devotees into terrible inquietudes and sombre + chagrins. + </p> + <p> + Thus, Madam, we are brought back to the contradictory discourses of those + priests who, after having caused terror by their desolating dogmas, + attempt to reassure us by vague hopes, and exhort us to place confidence + in a God whom they have themselves so repulsively delineated. It is idle + for them to tell us the yoke of Jesus Christ is light. It is insupportable + to those who consider it properly. It is only light for those who bear it + without reflection, or for those who assume it in order to impose it upon + others, without intending to suffer its annoyances themselves. + </p> + <p> + Suffer me, Madam, to refer you to yourself. Were you happy, contented, or + gay, when you made me the depository of the secret inquietudes inflicted + upon you by prejudices, and which had commenced taking that fatal empire + over your mind which I have endeavored to destroy? Was not your soul + involved in woe in spite of your judgment? Were you not taking measures to + wither all your happiness? In favor of religion, were you not ready to + renounce the world, and disregard all you owe to society? If I was + afflicted, I was not surprised. The Christian religion inevitably destroys + the happiness and repose of those who are subjected by it; alarms and + terrors are the objects of its pleasures; it cannot make those happy who + fully receive it It would certainly have plunged you into distress. All + your faculties would have been injured, and your too susceptible + imagination would have been carried to such dangerous extremes, that many + others would have grieved at the result A gentle and beneficent spirit, + like yours, could never receive peace from Christianity. The evils of + religion are sure, while its consolations are contradictory and vague. + They cannot give that temper and tranquillity to the mind which is + necessary to enable men to labor for their own happiness and that of + others. + </p> + <p> + In effect, as I have already observed, it is very difficult for an + individual to occupy himself with the happiness of another when he is + himself miserable. The devotee, who imposes penances on his own head, who + is suspicious of every thing, who is full of self-reproaches, and who is + heated by visionary meditation, by fasting and seclusion, must naturally + be irritated against all those who do not believe it their duty to make + such absurd sacrifices. He can scarcely avoid being enraged at those + audacious persons who neglect practices or duties that are claimed as the + exactions of God. He will desire to be with those only who view things as + he does himself; he will keep himself apart from all others, and will end + by hating them. He believes himself obliged to make a loud and public + parade of his mode of thinking, and he signalizes his zeal even at the + risk of appearing ridiculous. If he showed indulgence, he would doubtless + fear he should render himself an accomplice in a neglect of his God. He + would reprehend such sinners, and it would be with acrimony, because his + own soul was filled with it. In fine, if zealous, he would always be under + the dominion of anger, and would only be indulgent in proportion as he was + not bigoted. + </p> + <p> + Religious devotion tends to arouse fierce sentiments, that sooner or later + manifest themselves in a manner disagreeable for others. The mystical + devotees clearly illustrate this. They are vexed with the world, and it + could not exist if the extravagances required by religion were altogether + carried out. The world cannot be united to Jesus Christ. God demands our + entire heart, and nothing is allowed to remain for his weak creatures. To + produce the little zeal for heaven which Christians have, it is requisite + to torment them, and thus lead them to the practice of those marvellous + virtues in which they imagine is placed all their safety. A strange + religion, which, practised in all its rigor, would drag society to ruin! + The sincere devotee proposes impossible attainments, of which human nature + is not capable; and as, in spite of all his endeavors, he is unable to + succeed in their acquisition, he is always discontented with himself. He + regards himself as the object of God's anger; he reproaches himself with + all that he does; he suffers remorse for all the pleasures he experiences, + and fears that they may occasion a fall from grace. + </p> + <p> + For his greater security, he often avoids society which may at any moment + turn him from his pretended duties, excite him to sin, and render him the + witness or accomplice of what is offensive to zealots. In fine, if the + devotee is very zealous, he cannot prevent himself from avoiding or + detesting beings, who, according to his gloomy notions of religion, are + perpetually occupied in irritating God. On the other hand, you know, + Madam, that it is chagrin and melancholy that lead to devotion. It is + usually not till the world abandons and displeases men that they have + recourse to heaven; it is in the arms of religion that the ambitious seek + to console themselves for their disgraces and disappointed projects; + dissolute and loose women turn devotees when the world discards them, and + they offer to God hearts wasted, and charms that are no longer in repute. + The ruin of their attractions admonishes them that their empire is no + longer of this world; filled with vexation, consumed with chagrin, and + irritated against a society where they were deprived of enacting an + agreeable part, they yield themselves up to devotion, and distinguish + themselves by religious follies, after having run the race of fashionable + vices, and been engaged in worldly scandals. With rancor in their hearts, + they offer a gloomy adoration to a God who indemnifies them most miserably + for their ascetic worship. In a word, it is passion, affliction, and + despair to which most conversions must be attributed; and they are persons + of such character who deliver themselves to the priests, and these mental + aberrations and physical afflictions are the marvellous strokes of grace + of which God makes use to lead men to himself. + </p> + <p> + It is not, then, surprising if we see persons subject to this devotion + most commonly ruled by sorrow and passion. These mental moods are + perpetually aggravated by religion, which is exactly calculated to + imbitter more and more the souls thus filled with vexations. The + conversation of a spiritual director is a weak consolation for the loss of + a lover; the remote and flattering hopes of another world rarely make up + for the realities of this; nor do the fictitious occupations of religion + suffice to satisfy souls accustomed to intrigues, dissipation, and + scandalous pleasures. + </p> + <p> + Thus, Madam, we see that the effects of these brilliant conversions, so + well adapted to give pleasure to the Omnipotent and to his court, present + nothing advantageous for the inhabitants of this lower world. If the + changes produced by grace do not render those more happy upon whom they + are operated, they cannot cause much admiration on the part of those who + witness them. Indeed, what advantages does society reap from the greater + part of conversions? Do the persons so touched by grace become better? Do + they make amends for the evil they have done, or are they heartily and + generously engaged in doing good to those by whom they are surrounded? A + mistress, for example, who has been arrogant and proud,—does + conversion render her humble and gentle? Does the unjust and cruel man + recompense those to whom he has done evil? Does the robber return to + society the property of which he has plundered it? Does the dissipated and + licentious woman repair by her vigilant cares the wrongs that her + disorders and dissipations have occasioned? No, far from it These persons + so touched and converted by God ordinarily content themselves with + praying, fasting, religious offerings, frequenting churches, clamoring in + favor of their priests, intriguing to sustain a sect, decrying all who + disagree with their particular spiritual director, and exhibiting an + ardent and ridiculous zeal for questions that they do not understand. In + this manner they imagine they get absolution from God, and give + indemnification to men; but society gains nothing from their miraculous + conversion. On the other hand, devotion often exalts, infuriates, and + strengthens the passions which formerly animated the converts. It turns + these passions to new objects, and religion justifies the intolerant and + cruel excesses into which they rush for the interest of their sect. It is + thus that an ambitious personage becomes a proud and turbulent fanatic, + and believes himself justified by his zeal; it is thus that a disgraced + courtier cabals in the name of heaven against his own enemies; and it is + thus that a malignant and vindictive man, under the pretext of avenging + God, seeks the means of avenging himself. Thus, also, it happens that a + woman, to indemnify herself for having quitted rouge, considers she has + the right to outrage with her acrid humor a husband whom she had + previously, in a different manner, outraged many times. She piously + denounces those who allow themselves the indulgence of the most innocent + pleasures; in the belief of manifesting religions earnestness, she exhales + downright passion, envy, jealousy, and spite; and in lending herself + warmly to the interests of heaven she shows an excess of ignorance, + insanity, and credulity. + </p> + <p> + But is it necessary, Madam, to insist upon this? You live in a country + where you see many devotees, and few virtuous people among them. If you + will but slightly examine the matter, you will find that among these + persons so persuaded of their religion, so convinced of its importance and + utility, who speak incessantly of its consolations, its sweets, and its + virtues,—you will find that among these persons there are very few + who are tendered happier, and yet fewer who are rendered better. Are they + vividly penetrated with the sentiments of their afflicting and terrible + religion? You will find them atrabilious, disobliging, and fierce. Are + they more lightly affected by their creed? You will then find them less + bigoted, more beneficent, social, and kind. The religion of the court, as + you know, is a continual mixture of devotion and pleas-ore, a circle of + the exercises of piety and dissipation, of momentary fervor and continuous + irregularities. This religion connects Jesus Christ with the pomps of + Satan. We there see sumptuous display, pride, ambition, intrigue, + vengeance, envy, and libertinism all amalgamated with a religion whose <i>maxims</i> + are austere. Pious casuists, interested for the great, approve this + alliance, and give the lie to their own religion in order to derive + advantage from circumstances and from the passions and vices of men. If + these court divines were too rigid, they would affright their fashionable + disciples seeking to reach heaven on "flowery beds of ease," and who + embrace religion with the understanding that they are to be allowed no + inconsiderable latitude. This is doubtless the reason why Jansenism, which + wished to renew the austere principles of primitive Christianity, obtained + no general influence at the Parisian court. The monkish precepts of early + Christianity could only suit men of the temper of those who first embraced + it They were adapted for persons who were abject, bilious, and + discontented, who, deprived of luxury, power, and honors, became the + enemies of grandeurs from which they were excluded. The devotees had the + art of making a merit of their aversion and disdain for what they could + not obtain. + </p> + <p> + Nevertheless, a Christian, in consonance with his principles, should "take + no thought for the morrow;" should have no individual possessions; should + flee from the world and its pomps; should give his coat to the thief who + stole his cloak; and, if smitten on one cheek, should turn the other, to + the aggressor. It is upon Stoicism that religious fanatics built their + gloomy philosophy. The so-called perfections which Christianity proposes + place man in a perpetual war with himself, and must render him miserable. + The true Christian is an enemy both of himself and the human race, and for + his own consistency should live secluded in darkness, like an owl. His + religion renders him essentially unsocial, and as useless to himself as he + is disagreeable to others. What advantage can society receive from a man + who trembles without cessation, who is in a state of superstitious + penance, who prays, and who indulges in solitude? Or what better is the + devotee who flies from the world and deprives himself even of innocent + pleasures, in the fear that God might damn him for participation in them? + </p> + <p> + What results, from these maxims of a moral fanaticism? It happens that + laws so atrocious and cruel are enacted, that bigots alone are willing to + execute them. Yes, Madam, blameless as you know my whole life to have + been, consonant to integrity and honesty as you know my conduct to be, and + free as I have ever been from intolerance, my existence would be + endangered were these letters I am now writing to you to appear in print, + or even be circulated in manuscript with my name attached to them as + author. Yes, Christians have made laws, now dominant here in France, which + would tie me to the stake, consume my body with fire, bore my tongue with + a red hot iron, deprive me of sepulture, strip my family of my property, + and for no other cause than for my opinions concerning Christianity and + the Bible. Such is the horrid cruelty engendered by Christianity. It has + sometimes been called in question whether a society of atheists could + exist; but we might with more propriety ask if a society of fierce, + impracticable, visionary, and fanatical Christians, in all the plenitude + of their ridiculous system, could long subsist.* What would become of a + nation all of whose inhabitants wished to attain perfection by delivering + themselves over to fanatical contemplation, to ascetical penance, to + monkish prayers, and to that state of things set forth in the Acts of the + Apostles? What would be the condition of a nation where no one took any + "thought for the morrow"?—where all were occupied solely with + heaven, and all totally neglected whatever related to this transitory and + passing life?—where all made a merit of celibacy, according to the + precepts of St. Paul?—and where, in consequence of constant + occupation in the ceremonials of piety, no one had leisure to devote to + the well-being of men in their worldly and temporal concerns? It is + evident that such a society could only exist in the Thebaid, and even + there only for a limited time, as it must soon be annihilated. If some + enthusiasts exhibit examples of this sort, we know that convents and + nunneries are supported by that portion of society which they do not + enclose. But who would provide for a country that abandoned every thing + else, for the purpose of heavenly contemplations? + </p> +<pre xml:space="preserve"> + * Upon this topic consult what Bayle says, Continuation des + Pensées diverses sur la Comète, Sections 124,125, tome iv., + Rousseau de Genéve, in his Contrai Social, 1. 4, ch 8. See + also the Lettres écrites de la Montague, letter first, pp. + 45 to 54, edit. 8vo. The author discusses the same matter, + and confirms his opinions hy new reasonings, which + particularly deserve perusal.—Note of the Editor, (Naigeon) +</pre> + <p> + We may therefore legitimately conclude that the Christian religion is not + fitted for this world; that it is not calculated to insure the happiness + either of societies or individuals; that the precepts and counsels of its + God are impracticable, and more adapted to discourage the human race, and + to plunge men into despair and apathy, than to render them happy, active, + and virtuous. A Christian is compelled to make an abstraction of the + maxims of his religion if he wishes to live in the world; he is no longer + a Christian when he devotes his cares to his earthly good; and, in a word, + a real Christian is a man of another world, and is not adapted for this. + </p> + <p> + Thus we see that Christians, to humanize themselves, are constantly + obliged to depart from their supernatural and divine speculations. Their + passions are not repressed, but on the contrary are often thus rendered + more fierce and more calculated to disturb society. Masked under the veil + of religion, they generally produce more terrible effects. It is then that + ambition, vengeance, cruelty, anger, calumny, envy, and persecution, + covered by the deceptive name of zeal, cause the greatest ravages, range + without bounds, and even delude those who are transported by these + dangerous passions. Religion does not annihilate these violent agitations + of the mind in the hearts of its devotees, but often excites and justifies + them; and experience proves that the most rigid Christians are very far + from being the best of men, and that they have no right to reproach the + incredulous either concerning the pretended consequences of their + principles, or for the passions which are falsely alleged to spring from + unbelief. + </p> + <p> + Indeed, the charity of the peaceful ministers of religion and of their + pious adherents does not prevent their blackening their adversaries with a + view of rendering them odious, and of drawing down upon their heads the + malevolence of a superstitious community, and the persecution of + tyrannical and oppressive laws; their zeal for God's glory permits them to + employ indifferently all kinds of weapons; and calumny, especially, + furnishes them always a most powerful aid. According to them, there are no + irregularities of the heart which are not produced by incredulity; to + renounce religion, say they, is to give a free course to unbridled + passions, and he who does not believe surely indicates a corrupt heart, + depraved manners, and frightful libertinism. In a word, they declare that + every man who refuses to admit their reveries or their marvellous + morality, has no motives to do good, and very powerful ones to commit + evil. + </p> + <p> + It is thus that our charitable divines caricature and misrepresent the + opponents of their supremacy, and describe them as dangerous brigands, + whom society, for its own interest, ought to proscribe and destroy. It + results from these imputations that those who renounce prejudices and + consult reason are considered the most unreasonable of men; that they who + condemn religion on account of the crimes it has produced upon the earth, + and for which it has served as an eternal pretext, are regarded as bad + citizens; that they who complain of the troubles that turbulent priests + have so often excited, are set down as perturbators of the repose of + nations; and that they who are shocked at the contemplation of the inhuman + and unjust persecutions which have been excited by priestly ambition and + rascality, are men who have no idea of justice, and in whose bosoms the + sentiments of humanity are necessarily stifled. They who despise the false + and deceitful motives by which, to the present time, it has been vainly + attempted through the other world to make men virtuous, equitable, and + beneficent, are denounced as having no real motives to practise the + virtues necessary for their well-being <i>here</i>. In fine, the priests + scandalize those who wish to destroy sacerdotal tyranny, and impostures + dangerous alike to nations and people, as enemies of the state so + dangerous that the laws ought to punish them. + </p> + <p> + But I believe, Madam, that you are now thoroughly convinced that the true + friends of the human race and of governments cannot also be the friends of + religion and of priests. Whatever may be the motives or the passions which + determine men to incredulity, whatever may be the principles which flow + from it, they cannot be so pernicious as those which emanate directly and + necessarily from a religion so absurd and so atrocious as Christianity. + Incredulity does not claim extraordinary privileges as flowing from a + partial God; it pretends to no right of despotism over men's consciences; + it has no pretexts for doing violence to the minds of mankind; and it does + not hate and persecute for a difference of opinion. In a word, the + incredulous, have not an infinity of motives, interests, and pretexts to + injure, with which the zealous partisans of religion are abundantly + provided. + </p> + <p> + The unbeliever in Christianity, who reflects, perceives that without going + out of this world there are pressing and real motives which invite to + virtuous conduct; he feels the interest that he has in self-preservation, + and of avoiding whatever is calculated to injure another; he sees himself + united by physical and reciprocal wants with men who would despise him if + he had vices, who would detest him if he was guilty of any action contrary + to justice and virtue, and who would punish him if he committed any + crimes, or if he outraged the laws. The idea of decency and order, the + desire of meriting the approbation of his fellow-citizens, and the fear of + being subjected to blame and punishment, are sufficient to govern the + actions of every rational man. If, however, a citizen is in a sort of + delirium, all the credulity in the world will not be able to restrain him. + If he is powerful enough to have no fear of men on this earth, he will not + regard the divine law more than the hatred and the disdain of the judges + he has constantly before his eyes. + </p> + <p> + But the priests may perhaps tell us that the fear of an avenging God at + least serves to repress a great number of latent crimes that would appear + but for the influence of religion. Is it true, however, that religion + itself prevents these latent crimes? Are not Christian nations full of + knaves of all kinds, who secretly plot the ruin of their fellow-beings? Do + not the most ostensibly credulous persons indulge in an infinity of vices + for which they would blush if they were by chance brought to light? A man + who is the most persuaded that God sees all his actions frequently does + not blush to commit deeds in secret from which he would refrain if beheld + by the meanest of human beings. + </p> + <p> + What, then, avails the powerful check on the passions which religion is + said to interpose? If we could place any reliance on what is said by our + priests, it would appear that neither public nor secret crimes could be + committed in countries where their instructions are received; the priests + would appear like a brotherhood of angels, and every religious man to be + without faults. But men forget their religious speculations when they are + under the dominion of violent passions, when they are bound by the ties of + habit, or when they are blinded by great interests. Under such + circumstances they do not reason. Whether a man is virtuous or vicious + depends on temperament, habit, and education. An unbeliever may have + strong passions, and may reason very justly on the subject of religion, + and very erroneously in regard to his conduct. The religious dupe is u + poor metaphysician, and if he also acts badly he is both imbecile and + wicked. + </p> + <p> + It is true the priests deny that unbelievers ever reason correctly, and + pretend they must always be in the wrong to prefer natural sense to their + authority. But in this decision they occupy the place of both judges and + parties, and the verdict should be rendered by disinterested persons. In + the mean time the priests themselves seem to doubt the soundness of their + own allegations; they call the secular arm to the aid of their arguments; + they marshal on their side fines, imprisonment, confiscation of goods, + boring and branding with hot irons, and death at the stake, at this time + in France, and in other and in most countries of Christendom; they use the + scourge to drive men into paradise; they enlighten men by the blaze of the + fagot; they inculcate faith by furious and bloody strokes of the sword; + and they have the baseness to stand in dread of men who cannot announce + themselves or openly promulgate their opinions without running the risk of + punishment, and even death. This conduct does not manifest that the + priests are strongly persuaded of the power of their arguments. If our + clerical theologians acted in good faith, would they not rejoice to open a + free course to thorough discussion? Would they not be gratified to allow + doubters to propose difficulties, the solution of which, if Christianity + is so plain and clear, would serve to render it more firm and solid? They + find it answers their ends better to use their adversaries as the Mexicans + do their slaves, whom they shackle before attacking, and then kill for + daring to defend themselves. + </p> + <p> + It is very probable unbelievers may be found whose conduct is blamable, + and this is because they in this respect follow the same line of reasoning + as the devotee. The most fanatical partisans of religion are forced to + confess that among their adherents a small number of the elect only are + rendered virtuous. By what right, then, do they exact that incredulity, + which pretends to nothing supernatural, should produce effects which, + according to their own admissions, their pretended divine religion fails + to accomplish? If all believers were invariably good men, the cause of + religion would be provided with an adamantine bulwark, and especially if + unbelievers were persons without morality or virtue. But whatever the + priests may aver, the unbelievers are more virtuous than the devotees. A + happy temperament, a judicious education, the desire of living a peaceable + life, the dislike to attract hatred or blame, and the habit of fulfilling + the moral duties, always furnish motives to abstain from vice and to + practise virtue more powerful and more true than those presented by + religion. Besides, the incredulous person has not an infinity of resources + which Christianity bestows upon its superstitious followers. The Christian + can at any time expiate his crimes by confession and penance, and can thus + reconcile himself with God, and give repose to his conscience; the + unbeliever, on the other hand, who has perpetrated a wrong, can reconcile + himself neither with society, which he has outraged, nor with himself, + whom he is compelled to hate. If he expects no reward in another life, he + has no interest but to merit the homage that in all enlightened countries + is rendered to virtue, to probity, and to a conduct constantly honest; he + has no inducement but to avoid the penalties and the disdain that society + decrees against those who trouble its well-being, and who refuse to + contribute to its welfare. + </p> + <p> + It appears evident that every man who consults his understanding should be + more reasonable than one who only consults his imagination. It is evident + that he who consults his own nature and that of the beings who surround + him, ought to have truer ideas of good and evil, of justice and injustice, + and of honesty and dishonesty, that he who, to regulate his conduct, + consults only the records of a concealed God, whom his priests picture as + wicked, unjust, changeable, contradicting himself, and who has sometimes + ordered actions the most contrary to morality and to all the ideas that we + have of virtue. It is evident that he who regulates his conduct upon + sacerdotal molality will only follow the caprice and passions of the + priests, and will be a very dangerous man, while believing himself very + virtuous. In fine, it is evident that while conforming himself to the + precepts and counsels of religion, a man may be extremely pious without + possessing the shadow of a virtue. Experience has proved that it is quite + possible to adhere to all the unintelligible dogmas of the priests, to + observe most scrupulously all the forms, and ceremonies, and services they + recommend, and orally to profess all the Christian virtues, without having + any of the qualities necessary to his own happiness, and to that of the + beings with whom he lives. The saints, indeed, who are proposed to us as + models, were useless members of society. We see them to have been either + gloomy fanatics, who sacrificed themselves to the desolating ideas of + their religion, or excited fanatics, who, under pretext of serving + religion, have perpetually disturbed the repose of nations, or + enthusiastic theologians, who from their own dreams have deduced systems + exactly calculated to infuriate the brains of their adherents. A saint, + when he is tranquil, proposes nothing whose accomplishment will benefit + mankind, and only aims to keep himself safe and secluded in his retreat. A + saint, when he is active, only appears to promulgate reveries dangerous to + the world, and to uphold the interests of the church, that he confounds + with the interest of God. + </p> + <p> + In a word, Madam, I cannot too often repeat it, every system of religion + appears to be designed for the utility of the priests; the morality of + Christianity has in view only the interests of the priesthood; all the + virtues that it teaches have solely for an object the church, and its + ministers; and these ends are always to subject the people, to draw a + profit from their toil, and to inspire them with a blind Credulity. We + ought, therefore, to practise morality and virtue without entering into + these conspiracies. If the priests disapprove of those who do not agree + with them, and refuse to award any probity to the thinkers who reject + their injurious and useless notions, society, which needs for its own + sustenance real and human virtues, will not adopt the sentiments nor + espouse the quarrels of these men, visibly leagued together against it. If + the ministers of religion require their dogmas, their mysteries, and their + fanatical virtues to support their usurped empire, the civil government + has a need of reasonable virtues, of an evident, and above all, of a + pacific morality, in order, to exercise its legitimate rights. In fine, + the individuals, who compose every society, demand a morality which will + render them happy in <i>this</i> world, without embarrassing themselves + with what only pretends to secure their felicity in an imaginary sphere, + of which they have no ideas except those received from the priests + themselves. + </p> + <p> + The priests have had the art to unite their religious system with some + moral tenets which are really good. This renders their mysteries more + sacred, and lends authority to their ambiguous dogmas. By the aid of this + artifice, they have given currency to the opinion that without religion + there can be neither morality nor virtue. I hope, Madam, in my next + letter, to complete the exposure of this prejudice, and to demonstrate, to + whoever will reflect, how uncertain, abstract, and deceitful are the + notions which religion has inspired. I shall clearly show, that they have + often infected philosophers themselves; that up to the present time, they + have retarded the progress of morality; and that they have transformed a + science the most certain, plain, and sensible to every thinking man, into + a system at once doubtful and enigmatical, and full of difficulties. I am, + Madam, &c. + </p> + <p> + <a name="link2H_4_0013" id="link2H_4_0013"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER XI. Of Human or Natural Morality + </h2> + <p> + By this time, Madam, you will have reflected on what I had the honor to + address to you, and perceived how impossible it is to found a certain and + invariable morality on a religion enthusiastic, ambiguous, mysterious, and + contradictory, and which never agreed with itself. You know that the God + who appears to have taken pleasure in rendering himself unintelligible, + that the God who is partial and changeable, that the God whose precepts + are at variance one with another, can never serve as the base on which to + rear a morality that shall become practicable among the inhabitants of the + earth. In short, how can we fonnd justice and goodness on attributes that + are unjust and evil; yet attributes of a Being who tempts man, whom he + created, for the purpose of punishing him when tempted? How can we know + when we do the will of a God who has said, <i>Thou shalt not kill</i>, and + who yet allows his people to exterminate whole nations? What idea can we + form of the morality of that God who declares himself pleased with the + sanguinary conduct of Moses, of the rebel, the assassin, the adulterer, + David? Is it possible to found the holy duties of humanity on a God whose + favorites have been inhuman persecutors and cruel monsters? How can we + deduce our duties from the lessons of the priests of a God of peace, who, + nevertheless, breathes only sedition, vengeance, and carnage? How can we + take as models for our conduct <i>saints</i>, who were useless + enthusiasts, or turbulent fanatics, or seditious apostates; who, under the + pretext of defending the cause of God, have stirred up the greatest + ravages on the earth? What wholesome morality can we reap from the + adoption of impracticable virtues, from their being supernatural, which + are visibly useless to ourselves, to those among whom we live, and in + their consequences often dangerous? How can we take as guides in our + conduct priests, whose lessons are a tissue of unintelligible opinions, (<i>for + all religion is but opinion</i>,) puerile and frivolous practices, which + these gentlemen prefer to real virtues? In fine, how can we be taught <i>the + truth</i>, conducted in an unerring path, by men of a changeable morality, + calculated upon and actuated by their present interests, and who, although + they pretend to preach good-will to men, humanity, and peace, have, as + their text-book, a volume stained with the records of injustice, + inhumanity, sedition, and perfidy? J You know, Madam, that it is + impossible to found morality on notions that are so unfixed and so + contrary to all our natural ideas of virtue. By virtue, we ought to + understand the habitual dispositions to do whatever will procure us the + happiness of ourselves and our species. By virtue, religion understands + only that which may contribute to render us favorable to a hidden God, who + attaches his favor to practices and opinions that are too often hurtful to + ourselves, and little beneficial to others. The morality of the Christians + is a mystic morality, which resembles the dogmas of their religion; it is + obscure, unintelligible, uncertain, and subject to the interpretation of + frail creatures. This morality is never fixed, because it is subordinate + to a religion which varies incessantly its principles, and which is + regulated according to the pleasure of a despotic divinity, and, more + especially, according to the pleasure of priests, whose interests are + changing daily, whose caprices are as variable as the hours of their + existence, and who are, consequently, not always in agreement with one + another. + </p> + <p> + The writings which are the sources whence the Christians have drawn their + morality, are not only an abyss of obscurity, but demand continual + explications from their masters, the priests, who, in explaining, make + them still more obscure, still more contradictory. If these oracles of + heaven prescribe to us in one place the virtues truly useful, in another + part they approve, or prescribe, actions entirely opposed to all the ideas + that we have of virtue. The same God who orders us to be good, equitable, + and beneficent, who forbids the revenging of injuries, who declares + himself to be the God of clemency and of goodness, shows himself to be + implacable in his rage; announces himself as bringing <i>the swords and + not peace</i>; tells us that he is come to set mankind at variance; and, + finally, in order to revenge his wrongs, orders rapine, treason, + usurpation, and carnage. In a word, it is impossible to find in the + Scriptures any certain principles or sure rules of morality. You there + see, in one part, a small number of precepts, useful and intelligible, and + in another part maxims the most extravagant, and the most destructive to + the good and happiness of all society. + </p> + <p> + It is in punctuality to fulfil the superstitious and frivolous duties, + that the morality of the Jews in the Old Testament writings is chiefly + conspicuous; legal observances, rites, ceremonies, are all that occupied + the people of Israel. In recompense for their scrupulous exactness to + fulfil these duties, they were permitted to commit the most frightful of + crimes. The virtues recommended by the Son of God, in the New Testament, + are not in reality the same as those which God the Father had made + observable in the former case. The New Testament contradicts the Old. It + announces that God is not pacified by sacrifices, nor by offerings, nor by + frivolous rites. It substitutes in place of these, supernatural virtues, + of which I believe I have sufficiently proved the inutility, the + impossibility, and the incompatibility with the well-being of man living + in society. The Son of God, by the writers of the New Testament, is set at + variance with himself; for he destroys in one place what he establishes in + another; and, moreover, the priests have appropriated to themselves all + the principles of his mission. They are in unison only with God when the + precepts of the Deity accord with their present interest. Is it their + interest to persecute? They find that God ordains persecution. Are they + themselves persecuted? They find that this pacific God forbids + persecution, and views with abhorrence the persecution of his servants. Do + they find that superstitious practices are lucrative to themselves? + Notwithstanding the aversion of Jesus Christ from offerings, rites, and + ceremonies, they impose them on the people, they surcharge them with + mysterious rites: they respect these more than those duties Which are of + essential benefit to society. If Jesus has not wished that they should + avenge themselves, they find that his Father has delighted in vengeance. + If Jesus has declared that his kingdom is not of this world, and if he has + shown, contempt of riches, they nevertheless find in the Old Testament + sufficient reasons for establishing a hierarchy for the governing of the + world in a spiritual sense, as kings do in a political one,—for the + disputing with kings about their power,—for exercising in this world + an authority the most unlimited, a license the most terrific. In a word, + if they have found in the Bible some precepts of a moral tendency and + practical utility, they have also found others to justify crimes the most + atrocious. + </p> + <p> + Thus, in the Christian religion, morality uniformly depends on the + fanaticism of priests, their passions, their interests: its principles are + never fixed; they vary according to circumstances: the God of whom they + are the organs, and the interpreters, has not said any thing but what + agrees best with their views, and what never contravenes their interest + Following their caprices, he changes his advice continually; he approves, + and disapproves, of the same actions: he loves, or detests, the same + conduct; he changes crime into virtue, and virtue into crime. + </p> + <p> + What is the result from all this? It is that the Christians have not sure + principles in morality: it varies with the policy of the priests, who are + in a situation to command the credulity of mankind, and who, by force of + menaces and terrors, oblige men to shut their eyes on their + contradictions, and minds the most honest to commit faults the greatest + which can be committed against religion. It is thus that under a God who + recommends the love of our neighbor, the Christians accustom themselves + from infancy to detest an heretical neighbor, and are almost always in a + disposition to overwhelm him by a crowd of arguments received from their + priests. It is thus that, under a God who ordains we should love our + enemies and forgive their offences, the Christians hate and destroy the + enemies of their priests, and take vengeance, without measure, for + injuries which they pretend to have received. It is thus, that under a + just God, a God who never ceases to boast of his goodness, the Christians, + at the signal of their spiritual guides, become unjust and cruel, and make + a merit of having stifled the cries of nature, the voice of humanity, the + counsels of wisdom, and of public interest. + </p> + <p> + In a word, all the ideas of justice and of injustice, of good and evil, of + happiness and of misfortune, are necessarily confounded in the head of a + Christian. His despotic priest commands him, in the name of God, to put no + reliance on his reason, and the man who is compelled to abandon it for the + guidance of a troubled imagination will be far more likely to consult and + admit the most stupid fanaticism as the inspiration of the Most High. In + his blindness, he casts at his feet duties the most sacred, and he + believes himself virtuous in outraging every virtue. Has he remorse? his + priest appeases it speedily, and points out some easy practices by which + he may soon recommend himself to God. Has he committed injustice, + violence, and rapine? he may repair all by giving to the church the goods + of which he has despoiled worthy citizens; or by repaying by largesses, + which will procure him the prayers of the priests and the favor of heaven. + For the priests never reproach men, who give them of this world's goods, + with the injustice, the cruelties, and the crimes they have been guilty, + to support the church and befriend her ministers; the faults which have + almost always been found the most unpardonable, have always been those of + most disservice to the clergy. To question the faith and reject the + authority of the priesthood, have always been the most frightful crimes; + they are truly the sin against the Holy Ghost, which can never be forgiven + either in this world or in that which is to come. To despise these objects + which the priests have an interest in making to be respected, is + sufficient to qualify one for the appellation of a blasphemer and an + impious man. These vague words, void of sense, suffice to excite horror in + the mind of the weak vulgar. The terrible word sacrilege designates an + attempt on the person, the goods, and the rights of the clergy. The + omission of some useless practice is exaggerated and represented as a + crime more detestable than actions which injure society. In favor of + fidelity to fulfil the duties of religion, the priest easily pardons his + slave submitting to vices, criminal debaucheries, and excesses the most + horrible. You perceive, then, Madam, that the Christian morality has + really in view but the utility of the priests. Why, then, should you be + surprised that they endeavor to make themselves arbitrary and sovereign; + that they deem as faults, and as criminal, all the virtues which agree not + with their marvellous systems? The Christian morality appears only to have + been proposed to blind men, to disturb their reason, to render them abject + and timid, to plunge them into vassalage, to make them lose sight of the + earth which they inhabit, for visions of bliss in heaven. By the aid of + this morality, the priests have become the true masters here below; they + have imagined virtues and practices useful only to themselves; they have + proscribed and interdicted those which were truly useful to society; they + have made slaves of their disciples, who make virtue to consist in blind + submission to their caprices. + </p> + <p> + To lay the foundations of a good morality, it is absolutely necessary to + destroy the prejudices which the priests have inspired in us; it is + necessary to begin by rendering the mind of man energetic, and freeing it + from those vain terrors which have enthralled it; it is necessary to + renounce those supernatural notions which have, till now, hindered men + from consulting the volume of nature, which have subjected reason to the + yoke of authority; it is necessary to encourage man, to undeceive him as + to those prejudices which have enslaved him; to annihilate in his bosom + those false theories which corrupt his nature, and which are, in fact, + infidel guides, destructive of the real happiness of the species. It is + necessary to undeceive him as to the idea of his loathing himself, and + especially that other idea, that some of his fellow-creatures are not to + labor with their hands for their support, but in spiritual matters for his + happiness. In fine, it is necessary to influence him with self-love, that + he may merit the esteem of the world, the benevolence and consideration of + those with whom he is associated by the ties of nature or public economy. + </p> + <p> + The morality of religion appears calculated to confound society and + replunge its members into the savage state. The Christian virtues tend + evidently to isolate man, to detach him from those to whom nature has + united him, and to unite him to the priests—to make him lose sight + of a happiness the most solid, to occupy himself only with dangerous + chimeras. We only live in society to procure the more easily those + kindnesses, succors, and pleasures, which we could not obtain living by + ourselves. If it had been destined that we should live miserably in this + world, that we should detest ourselves, fly the esteem of others, + voluntarily afflict ourselves, have no attachment for any one, society + would have been one heap of confusion, the human kind savages and + strangers to one another. However, if it is true that God is the author of + man, it is God who renders man sociable; it is God who wishes man to live + in society where he can obtain the greatest good. If God is good, he + cannot approve that men should leave society to become miserable; if God + is the author of reason, we can only wish that men who are possessed of + reason should employ this distinguishing gift to procure for themselves + all the happiness its exercise can bring them. If God has revealed + himself, it is not in some obscure way, but in in revelation the most + evident and clear of all those supposed revelations, which are visibly + contrary to all the notions we can form of the Divinity. We are not, + however, obliged to dive into the marvellous to establish the duties man + owes to man, since God has very plainly shown them in the wants of one and + the good offices of another person. But it is only by consulting our + reason that we can arrive at the means of contributing to the felicity of + our species. It is then evident that in regarding man as the creature of + God, God must have designed that man should consult his reason, that it + might procure him the most solid happiness, and those principles of virtue + which nature approves. + </p> + <p> + What, then, might not our opinions be were we to substitute the morality + of reason for the morality of religion? In place of a partial and reserved + morality for a small number of men, let us substitute a universal + morality, intelligible to all the inhabitants of the earth, and of which + all can find the principles in nature. Let us study this nature, its + wants, and its desires; let us examine the means of satisfying it; let us + consider what is the end of our existence in society; we shall see that + all those who are thus associated are compelled by their natures to + practise affection one to another, benevolence, esteem, and relief, if + desired; we shall see what is that line of conduct which necessarily + excites hatred, ill-will, and all those misfortunes which experience makes + familiar to mankind; our reason will tell us what actions are the most + calculated to excite real happiness and good will the most solid and + extensive; let us weigh these with those that are founded on visionary + theories; their difference will at once be perceptible; the advantages + which are permanent we will not sacrifice for those that are momentary; we + will employ all our faculties to augment the happiness of our species; we + will labor with perseverance and courage to extirpate evil from the earth; + we will assist as much as we can those who are without friends; we will + seek to alleviate their distresses and their pains; we will merit their + regard, and thus fulfil the end of our being on earth. + </p> + <p> + In conducting ourselves in this manner, our reason prescribes a morality + agreeable to nature, reasonable to all, constant in its operation, + effective in its exercise in benefiting all, in contributing to the + happiness of society, collectively and individually, in distinction to the + mysticism preached up by priests. We shall find in our reason and in our + nature the surest guides, superior to the clergy, who only teach us to + benefit themselves. We shall thus enjoy a morality as durable as the race + of man. We shall have precepts founded on the necessity of things, that + will punish those transgressing them, and rewarding those who obey them. + Every man who shall prove himself to be just, useful, beneficent, will be + an object of love to his fellow-citizens; every man who shall prove + himself unjust, useless, and wicked will become an object of hatred to + himself as well as to others; he will be forced to tremble at the + violation of the laws; he will be compelled to do that which is good to + gain the good will of mankind and preserve the regard of those who have + the power of obliging him to be a useful member of the state. + </p> + <p> + Thus, Madam, if it should be demanded of you what you would substitute for + the benefit of society, in place of visionary reveries, I reply, a + sensible morality, a good education, profitable habits, self-evident + principles of duty, wise laws, which even the wicked cannot misunderstand, + but which may correct their evil purposes, and recompenses that may tend + to the promotion of virtue. The education of the present day tends only to + make youth the slaves of superstition; the virtues which it inculcates on + them are only those of fanaticism, to render the mind subject to the + priests for the remainder of life; the motives to duty are only fictitious + and imaginary; the rewards and punishments which it exhibits in an obscure + glimmering, produce no other effect than to make useless enthusiasts and + dangerous fanatics. The principles on which enthusiasm establishes + morality are changing and ruinous; those on which the morality of reason + is established are fixed, and cannot be overturned. Seeing, then, that + man, a reasonable being, should be chiefly occupied about his preservation + and happiness—that he should love virtue—that he should be + sensible of its advantages—that he should fear the consequences of + crime—is it to be wondered I should insist so much on the practice + of virtue as his chief good? Men ought to hate crime because it leads to + misery. Society, to exist, must receive the united virtue of its members, + obedience to good laws, the activity and intelligence of citizens to + defend its privileges and its rights. Laws are good when they invite the + members of society to labor for reciprocal good offices. Laws are just + when they recompense or punish in proportion to the good or evil which is + done to society. Laws supported by a visible authority should be founded + on present motives; and thus they would have more force than those of + religion, which are founded on uncertain motives, imaginary and removed + from this world, and which experience proves cannot suffice to curb the + passions of bad men, nor show them their duty by the fear of punishments + after death. + </p> + <p> + If in place of stifling human reason, as, is too much done, its + perfectibility were studied; if in place of deluging the world with + visionary notions, truth were inculcated; if in place of pleading a + supernatural morality, a morality agreeable to humanity and resulting from + experience were preached, we should no longer be the dupes of imaginary + theories, nor of terrifying fables as the bases of virtue. Every one would + then perceive that it is to the practice of virtue, to the faithful + observation of the duties of morality, that the happiness of individuals + and of society is to be traced. Is he a husband? He will perceive that his + essential happiness is to show kindness, attachment, and tenderness to the + companion of his life, destined by his own choice to share his pleasures + and endure his misfortunes. And, on the other hand, she, by consulting her + true interests, will perceive that they consist in rendering homage to her + husband, in interdicting every thought that could alienate her affections, + diminish her esteem and confidence in him. Fathers and mothers will + perceive that their children are destined to be one day their consolation + and support in old age, and that by consequence they have the greatest + interest in inspiring them in early life with sentiments of which they may + themselves reap the benefit when age or misfortune may require the fruits + of those advantages that result from a good education. Their children, + early taught to reflect on these things, will find their interest to lie + in meriting the kindness of their parents, and in giving them proofs that + the virtues they are taught will be communicated to their posterity. The + master will perceive that, to be served with affection, he owes good will, + kindness, and indulgence to those at whose hands he would reap advantages, + and by whose labor he would increase his prosperity; and servants will + discover how much their happiness depends on fidelity, industry, and good + temper in their situations. Friends will find the advantages of a kindred + heart for friendship, and the reciprocity of good offices. The members of + the same family will perceive the necessity of preserving that union which + nature has established among them, to render mutual benefits in prosperity + or in adversity. Societies, if they reflect on the end of their + association, will perceive that to secure it they must observe good faith + and punctuality in their engagements. The citizen, when he consults his + reason, will perceive how much it is necessary, for the good of the nation + to which he belongs, that he should exert himself to advance its + prosperity, or, in its misfortunes, to retrieve its glory. By consequence + every one in his sphere, and using his faculties for this great end, will + find his own advantage in restraining the bad as dangerous, and opposing + enemies to the state as enemies to himself. + </p> + <p> + In a word, every man who will reflect for himself will be compelled to + acknowledge the necessity of virtue for the happiness of the world. It is + so obvious that justice is the basis of all society; that good will and + good offices necessarily procure for men affection and respect; that every + man who respects himself ought to seek the esteem of others; that it is + necessary to merit the good opinion of society; that he ought to be + jealous of his reputation; that a weak being, who is every instant exposed + to misfortunes, ought to know what are his duties, and how he should + practise them for the benefit of himself and the assembly of which he is a + member. + </p> + <p> + If we reflect for one moment on the effects of the passions, we shall + perceive the necessity of repressing them, if we would spare ourselves + vain regrets and useless sorrows, which certainly always afflict those who + obey not the laws. Thus, a single reflection will suffice to show the + impropriety of anger, the dreadful consequences of revenge, calumny, and + backbiting. Every one must perceive that in giving a free course to + unbridled desires, he becomes the enemy of society, and then it is the + part of the laws to restrain him who renounces his reason and despises the + motives that ought to guide him. + </p> + <p> + If it is objected that man is not a free agent, and therefore is unable to + restrain his passions, and that consequently the law ought not to punish + him, I reply that the community are impelled by the same necessity to hate + what is injurious, and for their own conservation and happiness have the + right to restrain an unhappily organized individual who is impelled to + injure himself and others. The inevitable faults of men necessarily excite + the hatred of those who suffer from them. + </p> + <p> + If the man who consults his reason has real and powerful motives for doing + good to others and abstaining from injuring them, he has present motives + equally urgent to restrain him from the commission of vice. Experience may + suffice to show him that if he becomes sooner or later the victim of his + excesses, he ceases to be the friend of virtue, and exists only to serve + vice, which will infallibly punish him. This being allowed, prudence, or + the desire of preserving one's self free from the contamination of evil, + ought to inculcate to every man his path of duty; and, unless blinded by + his passions, he must perceive how much moderation in his pleasures, + temperance, chastity, contribute to happiness; that those who transgress + in these respects are necessarily the victims of ill health, and too often + pass a life both infirm and unfortunate, which terminates soon in death. + </p> + <p> + How is it possible, then, Madam, from visionary theories to arrive at + these conclusions, and establish from supernatural phantasms the + principles of private and public virtue? Shall we launch into unknown + regions to ascertain our duty and to keep our station in society? Is it + not sufficient if we wish to be happy that we should endeavor to preserve + ourselves in those maxims which reason approves, and on which virtue is + founded? Every man who would perish, who would render his existence + miserable, whoever would sacrifice permanent happiness for present + pleasure, is a fool, who reflects not on the interests that are dearest to + him. + </p> + <p> + If there are any principles so clear as the morality of humanity has been + and is still proved to be, they are such as men ought to observe. They are + not obscure notions, mysticism, contradictions, which have made of a + science the most obvious and best demonstrated, an unintelligible science, + mysterious and uncertain to those for whom it is designed. In the hands of + the priests, morality has become an enigma; they have founded our duties + on the attributes of a Deity whom the mind of man cannot comprehend, in + place of founding them on the character of man himself. They have thrown + in among them the foundations of an edifice which is made for this earth. + They have desired to regulate our manners agreeably to equivocal oracles + which every instant contradict themselves, and which too often render + their devotees useless to society and to themselves. They have pretended + to render their morality more sacred by inviting us to look for + recompenses and punishments removed beyond this life, but which they + announce in the name of the Divinity. In fine, they have made man a being + who may not even strive at perfection, by a preordination of some to + bliss, and consequent damnation of others, whose insensibility is the + result of this selection. + </p> + <p> + Need we not, then, wonder that this supernatural morality should be so + contrary to the nature and the mind of man? It is in vain that it aims at + the annihilation of human nature, which is so much stronger, so much more + powerful, than imagination. In despite of all the subtile and marvellous + speculations of the priests, man continues always to love himself, to + desire his well being, and to flee misfortune and sorrow. He has then + always been actuated by the same passions. When these passions have been + moderate, and have tended to the public good, they are legitimate, and we + approve those actions which are their effects. When these passions have + been disordered, hurtful to society, or to the individual, he condemns + them; they punish him; he is dissatisfied with his conduct which others + cannot approve. Man always loves his pleasures, because in their enjoyment + he fulfils the end of his existence; if he exceeds their just bounds he + renders himself miserable. + </p> + <p> + The morality of the clergy, on the other hand, appears calculated to keep + nature always at variance with herself, for it is almost always without + effect even on the priesthood. Their chimeras serve but to torture weak + minds, and to set the passions at war with nature and their dogmas. When + this morality professes to restrain the wicked, to curb the passions of + men, it operates in opposition to the established laws of natural + religion; for by preserving all its rigor, it becomes impracticable; and + it meets with real devotees only in some few fanatics who have renounced + nature, and who would be singular, even if their oddities were injurious + to society. This morality, adopted for the most part by devotees, without + eradicating their habits or their natural defects, keeps them always in a + state of opposition even with themselves. Their life is a round of faults + and of scruples, of sins and remorse, of crimes and expiations, of + pleasures which they enjoy, but for which they again reproach themselves + for having tasted. In a word, the morality of superstition necessarily + carries with it into the heart and the family of its devotees inward + distress and affliction; it makes of enthusiasts and fanatics scrupulous + devotees; it makes a great many insensible and miserable; it renders none + perfect, few good; and those only tolerable whom nature, education, and + habit had moulded for happiness. + </p> + <p> + It is our temperament which decides our condition; the acquisition of + moderate passions, of honest habits, sensible opinions, laudable examples, + and practical virtues, is a difficult task, but not impossible when + undertaken with reason for one's guide, It is difficult to be virtuous and + happy with a temperament so ardent as to sway the passions to its will. + One must in calmness consult reason as to nis duty. Nature, in giving us + lively passions and a susceptible imagination, has made us capable of + suffering the instant we transgress her bounds. She then renders us + necessary to ourselves, and we cannot proceed to consult our real interest + if we continue in indulgence that she forbids. The passions which reason + cannot restrain are not to be bridled by religion. It is in vain that we + hope to derive succors from religion if we despise and refuse what nature + offers us. Religion leaves men just such as nature and habit have made + them; and if it produce any changes on some few, I believe I have proved + that those changes are not always for the better. + </p> + <p> + Congratulate yourself, then, Madam, on being born with good dispositions, + of having received such honest principles, which shall carry you through + life in the practice of virtue, and in the love of a fine and exalted + taste for the rational pleasures of our nature. Continue to be the + happiness of your family, which esteems and honors you. Continue to + diffuse around you the blessings you enjoy; continue to perform only those + actions which are esteemed by all the world, and all men will respect you. + Respect yourself, and others will respect you. These are the legitimate + sentiments of virtue and of happiness. Labor for your own happiness, and + you will promote that of your family, who will love you in proportion to + the good you do it. Allow me to congratulate myself if, in all I have + said, I have in any measure swept from your mind those clouds of + fanaticism which obscure the reason; and to felicitate you on your having + escaped from vague theories of imagination. Abjure superstition, which is + calculated only to make you miserable; let the morality of humanity be + your uniform religion; that your happiness may be constant, let reason be + your guide; that virtue may be the idol of your soul, cultivate and love + only what is virtuous and good in the world; and if there be a God who is + interested in the happiness of his creatures, if there be a God full of + justice and goodness, he will not be angry with you for having consulted + your reason; if there be another life, your happiness in it cannot be + doubtful, if God rewards every one according to the good done here. + </p> + <p> + I am, with respect, &c. + </p> + <p> + <a name="link2H_4_0014" id="link2H_4_0014"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + LETTER XII. Of the small Consequence to be attached to Men's Speculations, + and the Indulgence which should be extended to them + </h2> + <p> + Permit me, Madam, to felicitate you on the happy change which you say has + taken place in your opinions. Convinced by reasons as simple as obvious, + your mind has become sensible of the futility of those notions which have + for a long time agitated it; and the inefficacy of those pretended succors + which religious men boasted they could furnish, is now apparent to you. + You perceive the evident dangers which result from a system that serves + only to render men enemies to individual and general happiness. I see with + pleasure that reason has not lost its authority over your mind, and that + it is sufficient to show you the truth that you may embrace it. You may + congratulate yourself on this, which proves the solidity of your judgment. + For it is glorious to give one's self up to reason, and to be the votary + of common sense. Prejudice so arms mankind that the world is full of + people who slight their judgment; nay, who resist the most obvious pleas + of their understanding. Their eyes, long shut to the light of truth, are + unable to bear its rays; but they can endure the glimmerings of + superstition, which plunges them in still darker obscurity. + </p> + <p> + I am not, however, astonished at the embarrassment you have hitherto felt, + nor at your cautious examination of my opinions, which are better + understood the more thoroughly they are examined and compared with those + they oppose. It is impossible to annihilate at once deep-rooted + prejudices. The mind of man appears to waver in a void when those ideas + are attacked on which it has long rested. It finds itself in a new world, + wherein all is unknown. Every system of opinion is but the effect of habit + The mind has as great difficulty to disengage itself from its custom of + thinking, and reflect on new ideas, as the body has to remain quiescent + after it has long been accustomed to exercise. Should you, for instance, + propose to your friend to leave off snuff, as a practice neither healthful + nor agreeable in company, he will not probably listen to you, or if he + should, it will be with extreme pain that he can bring himself to renounce + a habit long familiarized to him. + </p> + <p> + It is precisely the same with all our prejudices; those of religion have + the most powerful hold of us. From infancy we have been familiarized with + them; habit has made them a sort of want we cannot dispense with: our mode + of thinking is formed, and familiar to us; our mind is accustomed to + engage itself with certain classes of objects; and our imagination fancies + that it wanders in chaos when it is not fed with those chimeras to which + it had been long accustomed. Phantoms the most horrible are even clear to + it; objects the most familiar to it, if viewed with the calm eye of + reason, are disagreeable and revolting. + </p> + <p> + Religion, or rather its superstitions, in consequence of the marvellous + and bizarre notions it engenders, gives the mind continual exercise; and + its votaries fancy they are doomed to a dangerous inaction when they are + suddenly deprived of the objects on which their imagination exerted its + powers. Yet is this exercise so much the more necessary as the imagination + is by far the most lively faculty of the mind; Hence, without doubt, it + becomes necessary men should replace stale fooleries by those which are + novel. This is, moreover, the true reason why devotion so often affords + consolation in great disgraces, gives diversion for chagrin, and replaces + the strongest passions, when they have been quenched by excess of pleasure + and dissipation. The marvellous arguments, chimeras multiply as religion + furnishes activity and occupation to the fancy; habit renders them + familiar, and even necessary; terrors themselves even minister food to the + imagination; and religion, the religion of priestcraft, is full of + terrors. Active and unquiet spirits continually require this nourishment; + the imagination requires to be alternately alarmed and consoled; and there + are thousands who cannot accustom themselves to tranquillity and the + sobriety of reason. Many persons also require phantoms to make them + religious, and they find these succors in the dogmas of priestcraft. + </p> + <p> + These reflections will serve to explain to you the continual variations to + which many persons are subject, especially on the subject of religion. + Sensible, like barometers, you behold them wavering without ceasing; their + imagination floats, and is never fixed; so often as you find them freely + given up to the blackness of superstition, so often may you behold them + the slaves of pernicious prejudices. Whenever they tremble at the feet of + their priests, then are their necks under the yoke. Even people of spirit + and understanding in other affairs are not altogether exempt from these + variations of mental religious temperament; but their judgment is too + frequently the dupe of the imagination. And others, again, timid and + doubting, without spirit, are in perpetual torment. + </p> + <p> + What do I say? Man is not, and cannot always be, the same. His frame is + exposed to revolutions and perpetual vicissitudes; the thoughts of his + mind necessarily vary with the different degrees of changes to which his + body is exposed. When the body is languid and fatigued, the mind has not + usually much inclination to vigor and gayety. The debility of the nerves + commonly annihilates the energies of the soul, although it be so + remarkably distinguished from the body; persons of a bilious and + melancholy temperament are rarely the subjects of joy; dissipation + importunes some, gayety fatigues others. Exactly after the same fashion, + there are some who love to nourish sombre ideas, and these religion + supplies them. Devotion affects them like the vapors; superstition is an + inveterate malady, for which there is no cure in medicine. And it is + impossible to keep him free from superstition, whose breast, the slave of + fear, was never sensible of courage; nay, soldiers and sailors, the + bravest of men, have too often been the victims of superstition. It is + education alone that operates in radically curing the human mind of its + errors. + </p> + <p> + Those who think it sufficient, Madam, to render a reason for the + variations which we so frequently remark in the ideas of men, acknowledge + that there is a secret bent of the minds of religious persons to + prejudices, from which we shall almost in vain endeavor to rescue their + understandings. You perceive, at present, what you ought to think of those + secret transitions which our priests would force on you, as the + inspirations of heaven, as divine solicitations, the effects of grace; + though they are, nevertheless, only the effects of those vicissitudes to + which our constitution is liable, and which affect the robust, as well as + the feeble; the man of health, as well as the valetudinarian. + </p> + <p> + If we might form a judgment of the correctness of those notions which our + teachers boast of, in respect to our dissolution at death, we shall find + reason to be satisfied, that there is little or no occasion that we should + have our minds disturbed during our last moments. It is then, say they, + that it is necessary to attend to the condition of man; it is then that + man, undeceived as to the things of this life, acknowledges his errors. + But there is, perhaps, no idea in the whole circle of theology more + unreasonable than this, of which the credulous, in all ages, have been the + dupes. Is it not at the time of a man's dissolution that he is the least + capable of judging of his true interest? His bodily frame racked, it may + be, with pain, his mind is necessarily weakened or chafed; or if he should + be free from excruciating pain, the lassitude and yielding of nature to + the irrevocable decrees of fate at death, unfit a man for reasoning and + judging of the sophisms that are proposed as panaceas for all his errors. + There are, without doubt, as strange notions as those of religion; but who + knows that body and soul sink alike at death? + </p> + <p> + It is in the case of health that we can promise ourselves to reason with + justness; it is then that the soul, neither troubled by fear, nor altered + by disease, nor led astray by passion, can judge soundly of what is + beneficial to man. The judgments of the dying can have no weight with men + in good health; and they are the veriest impostors who lend them belief. + The truth can alone be known, when both body and mind are in good health. + No man, without evincing an insensible and ridiculous presumption, can + answer for the ideas he is occupied with, when worn out with sickness and + disease; yet have the inhuman priests the effrontery to persuade the + credulous to take as their examples the words and actions of men + necessarily deranged in intellect by the derangement of their corporeal + frame. In short, since the ideas of men necessarily vary with the + different variations of their bodies, the man who presumes to reason on + his death bed with the man in health, arrogates what ought not to be + conceded. + </p> + <p> + Do not, then, Madam, be discouraged nor surprised, if you should sometimes + think of ancient prejudices reclaiming the rights they have for a long + time exercised over your reason; attribute, then, these vacillations to + some derangement in your frame—to some disordered movements of mind, + which, for a time, suspend your reason. Think that there are few people + who are constantly the same, and who see with the same eyes. Our frame + being subject to continual variations, it necessarily follows that our + modes of thinking will vary. We think one custom the result of + pusillanimity, when the nerves are relaxed and our bodies fatigued. We + think justly when our body is in health; that is to say, when all its + parts are fulfilling their various functions. There is one mode of + thinking, or one state of mind, which in health we call uncertainty, and + which we rarely experience when our frame is in its ordinary condition. We + do not then reason justly, when our frame is not in a condition to leave + our mind subject to incredulity. + </p> + <p> + What, then, is to be done, when we would calm our mind, when we wish to + reflect, even for an instant? Let reason be our guide, and we shall soon + arrive at that mode of thinking which shall be advantageous to ourselves. + In effect, Madam, how can a God who is just, good, and reasonable, be + irritated by the manner in which we shall think, seeing that our thoughts + are always involuntary, and that we cannot believe as we would, but as our + convictions increase, or become weakened? Man is not, then, for one + instant, the master of his ideas, which are every moment excited by + objects over which he has no control, and causes which depend not on his + will or exertions. St. Augustine himself bears testimony to this truth: + "There is not," says he, "one man who is at all times master of that which + presents itself to his spirit." Have we not, then, good reason to + conclude, that our thoughts are entirely indifferent to God, seeing they + are excited by objects over which we have no control, and, by consequence, + that they cannot be offensive to the Deity? + </p> + <p> + If our teachers pique themselves on their principles, they ought to carry + along with them this truth, that a just God cannot be offended by the + changes which take place in the minds of his creatures. They ought to know + that this God, if he is wise, has no occasion to be troubled with the + ideas that enter the mind of man; that if they do not comprehend all his + perfections, it is because their comprehension is limited. They ought to + recollect, that if God is all-powerful, his glory and his power cannot be + affected by the opinions and ideas of weak mortals, any more than the + notions they form of him can alter his essential attributes. In fine, if + our teachers had not made it a duty to renounce common sense, and to close + with notions that carry in their consequences the contradictory evidence + of their premises, they would not refuse to avow that God would be the + most unjust, the most unreasonable, the most cruel of tyrants, if he + should punish beings whom he himself created imperfect, and possessed of a + deficiency of reason and common sense. + </p> + <p> + Let us reflect a little longer, and we shall find that the theologians + have studied to make of the Divinity a ferocious master, unreasonable and + changing, who exacts from his creatures qualities they have not, and + services they cannot perform. The ideas they have formed of this unknown + being are almost always borrowed from those of men of power, who, jealous + of their power and respect from their subjects, pretend that it is the + duty of these last to have for them sentiments of submission, and punish + with rigor those who, by their conduct or their discourse, announce + sentiments not sufficiently respectful to their superiors. Thus you see, + Madam, that God has been fashioned by the clergy on the model of an uneasy + despot, suspicious of his subjects, jealous of the opinions they may + entertain of him, and who, to secure his power, cruelly chastises those + who have not littleness of mind sufficient to flatter his vanity, nor + courage enough to resist his power. + </p> + <p> + It is evident, that it is on ideas so ridiculous, and so contrary to those + which nature offers us of the Divinity, that the absurd system of the + priests is founded, which they persuade themselves is very sensible and + agreeable to the opinions of mankind; and which is very seriously + insulted, they say, if men think differently; and which will punish with + severity those who abandon themselves to the guidance of reason, the glory + of man. Nothing can be more pernicious to the human kind than this fatal + madness, which deranges all our ideas of a just God—of a God, good, + wise, all-powerful, and whose glory and power neither the devotion nor + rebellion of his creatures can affect. In consequence of these impertinent + suppositions of the priesthood, men have ever been afraid to form notions + agreeable to the mysterious Sovereign of the universe, on whom they are + dependent; their mind is put to the torture to divine his incomprehensible + nature, and, in their fear of displeasing him, they have assigned to him + human attributes, without perceiving that when they pretend to honor him, + they dishonor Deity, and that being compelled to bestow on him qualities + that are incompatible with Deity, they actually annihilate from their mind + the pure representation of Deity, as witnessed in all nature. It is thus, + that in almost all the religions on the face of the earth, under the + pretext of making known the Divinity, and explaining his views towards + mortals, the priests have rendered him incomprehensible, and have actually + promulgated, under the garb of religion, nothing save absurdities, by + which, if we admit them, we shall destroy those notions which nature gives + us of Deity. + </p> + <p> + When we reflect on the Divinity, do we not see that mankind have plunged + farther and farther into darkness, as they assimilated him to themselves; + that their judgment is always disturbed when they would make their Deity + the object of their meditations; that they cannot reason justly, because + never have any but obscure and absurd ideas; they are almost always in + uncertainty, and never agree with themselves, because their principles are + replete with doubt; that they always tremble, because they imagine that it + is very dangerous to be deceived; that they dispute without ceasing, + because that it is impossible to be convinced of any thing, when they + reason on objects of which they know nothing, and which the imaginations + of men are forced to paint differently; in fine, that they cruelly torment + one another about opinions equally uninteresting, though they attach to + them the greatest importance, and because the vanity of the one party + never allows it to subscribe to the reveries of the other? + </p> + <p> + It is thus that the Divinity has become to us a source of evil, division, + and quarrels; it is thus that his name alone inspires terror; it is thus + that religion has become the signal of so many combats, and has always + been the true apple of discord among unquiet mortals, who always dispute + with the greatest heat, on subjects of which they can never have any true + ideas. They make it a duty to think and reason on his attributes; and they + can never arrive at any just conclusions, because their mind is never in a + condition to form true notions of what strikes their senses. In the + impossibility of knowing the Deity by themselves, they have recourse to + the opinion of others, whom they consider more adroit in theology, and who + pretend to an they that intimate acquaintance with God, being inspired by + him, and having secret intelligence of his purposes with regard to the + human kind. Those privileged men teach nothing to the nations of the + earth, except what their reveries have reduced to a system, without giving + them ideas that are clear and definite. They paint God under characters + the most agreeable to their own interests; they make of him a good monarch + for those who blindly submit to their tenets, but terrible to those who + refuse to blindly follow them. + </p> + <p> + Thus you perceive, Madam, what those men are who have obviously made of + the Deity an object so bizarre as they announce him, and who, to render + their opinions the more sacred, have pretended that he is grievously + offended when we do not admit implicitly the ideas they promulgate of God. + In the books of Moses God defines himself, <i>I am that I am</i>; yet does + this inspired writer detail the history of this God as a tyrant who tempts + men, and who punishes them for being tempted; who exterminated all the + human kind by a deluge, except a few of one family, because one man had + fallen; in a word, who, in all his conduct, behaves as a despot, whose + power dispenses with all the rules of justice, reason, and goodness. + </p> + <p> + Have the successors of Moses transmitted to us ideas more clear, more + sensible, more comprehensible of the Divinity? Has the Son of God made his + Father perfectly known to us? Has the church, perpetually boasting of the + light she diffuses among men, become more fixed and certain, to do away + our uncertainty? Alas! in spite of all these supernatural succors, we know + nothing in nature beyond the grave; the ideas which are communicated to + us, the recitals of our infallible teachers, are calculated only to + confound our judgment, and reduce our reason to silence. They make of God + a pure spirit; that is to say, a being who has nothing in common with + matter, and who, nevertheless, has created matter, which he has produced + from his own fiat—his essence or substance. They have made him the + mirror of the universe, and the soul of the universe. They have made him + an infinite being, who fills all space by his immensity, although the + material world occupies some part in space. They have made him a being all + powerful, but whose projects are incessantly varying, who neither can nor + will maintain man in good order, nor permit the freedom of action + necessary for rational beings, and who is alternately pleased and + displeased with the same beings and their actions. They make him an + infinite good Father, but who avenges himself without measure. They make + of him a monarch infinitely just, but who confounds the innocent with the + guilty, who has mingled injustice and cruelty, in causing his own Son to + be put to death to expiate the crimes of the human kind; though they are + incessantly sinning and repenting for pardon. They make of him a being + full of wisdom and foresight, yet insensible to the folly and + shortsightedness of mortals. They make him a reasonable being who becomes + angry at the thoughts of his creatures, though involuntary, and + consequently necessary; thoughts which he himself puts into their heads; + and who condemns them to eternal punishments if they believe not in + reveries that are incompatible with the divine attributes, or who dare to + doubt whether God can possess qualities that are not capable of being + reconciled among themselves. + </p> + <p> + Is it, then, surprising that so many good people are shocked at the + revolting ideas, so contradictory and so appalling, which hurl mortals + into a state of uncertainty and doubt as to the existence of the Deity, or + even to force them into absolute denial of the same? It is impossible to + admit, in effect, the doctrine of the Deity of priestcraft, in which we + constantly see infinite perfections, allied with imperfections the most + striking; in which, when we reflect but momentarily, we shall find that it + cannot produce but disorder in the imagination, and leaves it wandering + among errors that reduce it to despair, or some impostors, who, to + subjugate mankind, have wished to throw them into embarrassment, confound + their reason, and fill them with terror. Such appear, in effect, to be the + motives of those who have the arrogance to pretend to a secret knowledge, + which they distribute among mankind, though they have no knowledge even of + themselves. They always paint God under the traits of an inaccessible + tyrant, who never shows himself but to his ministers and favorites, who + please to veil him from the eyes of the vulgar; and who are violently + irritated when they find any who oppose their pretensions, or when they + refuse to believe the priests and their unintelligible farragoes. + </p> + <p> + If, as I have often said, it be impossible to believe what we cannot + comprehend, or to be intimately convinced of that of which we can form no + distinct and clear ideas, we may thence conclude that, when the Christians + assure us they believe that God has announced himself in some secret and + peculiar way to them that he has not done to other men, either they are + themselves deceived, or they wish to deceive us. Their faith, or their + belief in God, is merely an acceptance of what their priests have taught + them of a Being whose existence they have rendered more than doubtful to + those who would reason and meditate. The Deity cannot, assuredly, be the + being whom the Christians admit on the word of their theologians. Is + there, in good truth, a man in the world who can form any idea of a + spirit? If we ask the priests what a spirit is, they will tell us that a + spirit is an immaterial being who has none of the passions of which men + are the subjects. But what is an immaterial spirit? + </p> + <p> + It is a being that has none of the qualities which we can fathom; that has + neither form, nor extension, nor color. + </p> + <p> + But how can we be assured of the existence of a being who has none of + these qualities? It is by <i>faith</i>, say the priests, that we must be + assured of his existence. But what is this <i>faith?</i> It is to adhere, + without examination, to what the priests tell us. But what is it the + priests tell us of God? They tell us of things which we can neither + comprehend nor they reconcile among themselves. The existence, even of + God, has, in their hands, become the most impenetrable mystery in + religion. But do the priests themselves comprehend this ineffable God, + whom they announce to other men? Have they just ideas of him? Are they + themselves sincerely convinced of the existence of a being who unites + incompatible qualities which reciprocally exclude the one or the other? We + cannot admit it; and we are authorized to conclude, that when the priests + profess to believe in God, either they know not what they say, or they + wish to deceive us. + </p> + <p> + Do not then be surprised, Madam, if you should find that there are, in + fact, people who have ventured to doubt of the existence of the Deity of + the theologians, because, on meditating on the descriptions given of him, + they have discovered them to be incomprehensible, or replete with + contradiction. Do not be astonished if they never listen, in reasoning, to + any arguments that oppose themselves to common sense, and seek, for the + existence of the priests' Deity, other proofs than have yet been offered + mankind. His existence cannot be demonstrated in revelations, which we + discover, on examination, to be the work of imposture; revelations sap the + foundations laid down for belief in a Divinity, which they would wish to + establish. + </p> + <p> + This existence cannot be founded on the qualities which our priests have + assigned to the Divinity, seeing that, in the association of these + qualities, there only results a God whom we cannot comprehend, and by + consequence of whom we can form no certain ideas. This existence cannot be + founded on the moral qualities which our priests attribute to the + Divinity, seeing these are irreconcilable in the same subject, who cannot + be at once good and evil, just and unjust, merciful and implacable, wise + and the enemy of human reason. + </p> + <p> + On what, then, ought we to found the existence of God? The priests + themselves tell us that it is on reason, the spectacle of nature, and on + the marvellous order which appears in the universe. Those to whom these + motives for believing in the existence of the Divinity do not appear + convincing, find not, in any of the religions in the world, motives more + persuasive; for all systems of theology, framed for the exercise of the + imagination, plunge us into more uncertainty respecting their evidence, + when they appeal to nature for proofs of what they advance. + </p> + <p> + What, then, are we to think of the God of the clergy? Can we think that he + exists, without reasoning on that existence? And what shall we think of + those who are ignorant of this God, or have no belief in his existence; + who cannot discover him in the works of nature, either as good or evil; + who behold only order and disorder succeeding alternately? What idea shall + we form of those men who regard matter as eternal, as actuated on by laws + peculiar to itself; as sufficiently powerful to produce itself under all + the forms we behold; as perpetually exerting itself in nourishing and + destroying itself, in combining and dissolving itself; as incapable of + love or of hatred; as deprived of the faculties of <i>intelligence</i> and + <i>sentiment</i> known to belong to beings of our species, but capable of + supporting those beings whose organization has made them intelligent, + sensible, and reasonable? + </p> + <p> + What shall we say of those Freethinkers who find neither good nor evil, + neither order nor disorder, in the universe; that all things are but + relative to different conditions of beings, of which they have evidence; + and that all that happens in the universe is necessary, and subjected to + destiny? In a word, what shall we think of these men? + </p> + <p> + Shall we say that they have only a different manner of viewing things, or + that they use different words in expressing themselves? They call that <i>Nature</i> + which others call the <i>Divinity</i>; they call that <i>Necessity</i> + which all others call the <i>Divine decrees</i>; they call that the <i>Energy + of Nature</i> which others call the <i>Author of Nature</i>; they call + that <i>Destiny</i>, or <i>Fate</i>, which others call <i>God</i>, whose + laws are always going forward. + </p> + <p> + Have, we, then, any right to hate and to exterminate them? No, without + doubt; at least, we cannot admit that we have any reason that those should + perish, who speak only the same language with ourselves, and who are + reciprocally beneficial to us. Nevertheless, it is to this degree of + extravagance that the baneful ideas of religion have carried the human + mind. Harassed, and set on by their priests, men have hated and + assassinated each other, because that in religious matters they agree not + to one creed. Vanity has made some imagine that they are better than + others, more intelligible, although they see that theology is a language + which they neither understand, nor which they themselves could invent. The + very name of Freethinker suffices to irritate them, and to arm the fury of + others, who repeat, without ceasing, the name of God, without having any + precise idea of the Deity. If, by chance, they imagine that they have any + notions of him, they are only confused, contradictory, incompatible, and + senseless notions, which have been inspired in their infancy by their + priests, and those who, as we have seen, have painted God in all those + traits which their imagination furnished, or those who appear more + conformed to their passions and interests than to the well-being of their + fellow-creatures. + </p> + <p> + The least reflection will, nevertheless, suffice to make any one perceive, + that God, if he is just and good, cannot exist as a being known to some, + but unknown to others. If Freethinkers are men void of reason, God would + be unjust to punish them for being blind and insensible, or for having too + little penetration and understanding to perceive the force of those + natural proofs on which the existence of the Deity has been founded. A God + full of equity cannot punish men for having been blind or devoid of + reason. The Freethinkers, as foolish as they are supposed, are beings less + insensible than those who make professions of believing in a God full of + qualities that destroy one another; they are less dangerous than the + adorers of a changeable Deity, who, they imagine, is pleased with the + extermination of a large portion of mankind, on account of their opinions. + Our speculations are indifferent to God, whose glory man cannot tarnish—whose + power mortals cannot abridge. They may, however, be advantageous to + ourselves; they may be perfectly indifferent to society, whose happiness + they may not affect; or they may be the reverse of all this. For it is + evident that the opinions of men do not influence the happiness of + society. + </p> + <p> + Hence, Madam, let us leave men to think as they please, provided that they + act in such a manner as promotes the general good of society. The thoughts + of men injure not others; their actions may—their reveries never. + Our ideas, our thoughts, our systems, depend not on us. He who is fully + convinced on one point, is not satisfied on another. All men have not the + same eyes, nor the same brains; all have not the same ideas, the same + education, or the same opinions; they never agree wholly, when they have + the temerity to reason on matters that are enveloped in the obscurity of + imaginative fiction, and which cannot be' subject to the usual evidence + accompanying matters of report, or historic relation. + </p> + <p> + Men do not long dispute on objects that are cognizable to their senses, + and which they can submit to the test of experience. The number of + self-evident truths on which men agree is very small; and the fundamentals + of morality are among this number. It is obvious to all men of sense, that + beings, united in society, require to be regulated by justice, that they + ought to respect the happiness of each other, that mutual succor is + indispensable; in a word, that they are obliged to practise virtue, and to + be useful to society, for personal happiness. It is evident to + demonstration, that the interest of our preservation excites us to + moderate our desires, and put a bridle on our passions; to renounce + dangerous habits, and to abstain from vices which can only injure our + fortune, and undermine our health. These truths are evident to every being + whose passions have not dominion over his reason; they are totally + independent of theological speculations, which have neither evidence nor + demonstration, and which our mind can never verify; they have nothing in + common with the religious opinions on which the imagination soars from + earth to sky, nor with the fanaticism and credulity which are so + frequently producing among mankind the most opposite principles to + morality and the well-being of society. + </p> + <p> + They who are of the Freethinkers' opinions are not more dangerous than + they who are of the priests' opinions. In short, Christianity has produced + effects more appalling than heathenism. The speculative principles of the + Freethinkers have done no injury to Society; the contagious principles of + fanaticism and enthusiasm have only served to spread disorder on the + earth. If there are dangerous notions and fatal speculations in the world, + they are those of the devotees, who obey a religion that divides men, and + excites their passions, and who sacrifice the interests of society, of + sovereigns, and their subjects, to their own ambition, their avarice, + their vengeance and fury. + </p> + <p> + There is no question that the Freethinker has motives to be good, even + though he admit not notions that bridle his passions. It is true that the + Freethinker has no invisible motives, but he has motives, and a visible + restraint, which, if he reflects, cannot fail to regulate his actions. If + he doubts about religion, he does not question the laws of moral + obligation; nor that it is his duty to moderate his passions, to labor for + his happiness and that of others, to avoid hatred, disdain, and discord as + crimes; and that he should shun vices which may injure his constitution, + reputation, and fortune. Thus, relatively to his morality, the Freethinker + has principles more sure than those of superstition and fanaticism. In + fine, if nothing can restrain the Freethinker, a thousand forces united + would not prevent the fanatic from the commission of crimes, and the + violation of duties the most sacred. + </p> + <p> + Besides, I believe that I have already proved that the morality of + superstition has no certain principles; that it varies with the interests + of the priests, who explain the intentions of the Divinity, as they find + these accordant or discordant to their views and interests; which, alas! + are too often the result of cruel and wicked purposes. On the contrary, + the Freethinker, who has no morality but what he draws from the nature and + character of man, and the constant events which transpire in society, has + a certain morality that is not founded either on the caprice of + circumstances or the prejudices of mankind; a morality that tells him when + he does evil, and blames him for the evil so done, and that is superior to + the morality of the intolerant fanatic and persecutor. + </p> + <p> + You thus perceive, Madam, on which side the morality of the Freethinkers + leans, what advantages it possesses over that inculcated on the + superstitious devotee, who knows no other rule than the caprice of his + priest, nor any other morality than what suits the interest of the clergy, + nor any other virtues than such as make him the slave of their will, and + which are too often in opposition to the great interests of mankind. Thus + you perceive, that what is understood by the natural morality of the + Freethinker, is much more constant and more sure than that of the + superstitious, who believe they can render themselves agreeable to God by + the intercession of priests. If the Freethinker is blind or corrupted, by + not knowing his duties which nature prescribes to him, it is precisely in + the same way as the superstitious, whose invisible motives and sacred + guides prevent him not from going occasionally astray. + </p> + <p> + These reflections will serve to confirm what I have already said, to prove + that morality has nothing in common with religion; and that religion is + its own enemy, though it pretends to dispense with support from other + sources. True morality is founded on the nature of man; the morality of + religion is founded only on the chimeras of imagination, and on the + caprice of those who speak of the Deity in a language too often contrary + to nature and right reason. + </p> + <p> + Allow me, then, Madam, to repeat to you, that morality is the only natural + religion for man; the only object worthy his notice on earth; the only + worship which he is required to render to the Deity. It is uniform, and + replete with obvious duties, which rest not on the dictation of priests, + blabbing chitchat they do not understand. If it be this morality which I + have defined, that makes us what we are, ought we not to labor strenuously + for the happiness of our race? If it be this morality that makes us + reasonable; that enables us to distinguish good from evil, the useful from + the hurtful; that makes us sociable, and enables us to live in society to + receive and repay mutual benefits; we ought at least to respect all those + who are its friends. If it be this morality which sets bounds to our + temper, it is that which interdicts the commission in thought, word, or + action, of what would injure another, or disturb the happiness of society. + If it attach us to the preservation of all that is dear to us, it points + out how by a certain line of conduct we may preserve ourselves; for its + laws, clear and of easy practice, inflict on those who disobey them + instant punishment, fear, and remorse; on the other hand, the observance + of its duties is accompanied with immediate and real advantages, and + notwithstanding the depravity which prevails on earth, vice always finds + itself punished, and virtue is not always deprived of the satisfaction it + yields, of the esteem of men, and the recompense of society; even if men + are in other respects unjust, they will concede to the virtuous the due + meed of praise. + </p> + <p> + Behold, Madam, to what the dogmas of natural religion reduce us: in + meditating on it, and in practising its duties, we shall be truly + religious, and filled with the spirit of the Divinity; we shall be admired + and respected by men; we shall be in the right way to be loved by those + who rule over us, and respected by those who serve us; we shall be truly + happy in this world, and we shall have nothing to fear in the next. + </p> + <p> + These are laws so clear, so demonstrable, and whose infraction is so + evidently punished, whose observance is so surely recompensed, that they + constitute the code of nature of all living beings, sentient and + reasoning; all acknowledge their authority; all find in them the evidence + of Deity, and consider those as sceptics who doubt their efficacy. The + Freethinker does not refuse to acknowledge as fundamental laws, those + which are obviously founded on the God of Nature, and on the immutable and + necessary circumstances of things cognizable to the faculties of sentient + natures. The Indian, the Chinese, the savage, perceives these self-evident + laws, whenever he is not carried headlong by his passions into crime and + error. In fine, these laws, so true, and so evident, never can appear + uncertain, obscure, or false, as are those superstitious chimeras of the + imagination, which knaves have substituted for the truths of nature and + the dicta of common sense; and those devotees who know no other laws than + those of the caprices of their priests, necessarily obey a morality little + calculated to produce personal or general happiness, but much calculated + to lead to extravagance and inconvenient practices. + </p> + <p> + Hence, charming Eugenia, you will allow mankind to think as they please, + and judge of them after their actions. Oppose reason to their systems, + when they are pernicious to themselves or others; remove their prejudices + if you can, that they may not become the victims of their caprices; show + them the truth, which may always remove error; banish from their minds the + phantoms which disturb them; advise them not to meditate on the mysteries + of their priests; bid them renounce all those illusions they have + substituted for morality; and advise them to turn their thoughts on that + which conduces to their happiness. Meditate yourself on your own nature, + and the duties which it imposes on you. Fear those chastisements which + follow inattention to this law. Be ambitious to be approved by your own + understanding, and you will rarely fail to receive the applauses of the + human kind, as a good member of society. + </p> + <p> + If you wish to meditate, think with the greatest strength of your mind on + your nature. Never abandon the torch of reason; cherish truth sincerely. + When you are in uncertainty, pause, or follow what appears the most + probable, always abandoning opinions that are destitute of foundation, or + evidence of their truth and benefit to society. Then will you, in good + truth, yield to the impulse of your heart when reason is your guide; then + will you consult in the calmness of passion, and counsel yourself on the + advantages of virtue, and the consequences of its want; and you may + flatter yourself that you cannot be displeasing to a wise God, though you + disbelieve absurdities, nor agreeable to a good God in doing things + hurtful to yourself or to others. + </p> + <p> + Leaving you now to your own reflections, I shall terminate the series of + Letters you have allowed me to address you. Bidding you an affectionate + farewell, I am truly yours. + </p> + <div style="height: 6em;"> + <br /><br /><br /><br /><br /><br /> + </div> +<pre xml:space="preserve"> + + + + + +End of Project Gutenberg's Letters To Eugenia, by Paul Henri Thiry Holbach + +*** END OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + +***** This file should be named 38094-h.htm or 38094-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/8/0/9/38094/ + +Produced by David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Letters To Eugenia + Or, A Preservative Against Religious Prejudices + +Author: Paul Henri Thiry Holbach + +Release Date: November 22, 2011 [EBook #38094] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + + + + +Produced by David Widger + + + + + + +LETTERS TO EUGENIA; + +or, A PRESERVATIVE AGAINST RELIGIOUS PREJUDICES. + +By Baron D'holbach + +(Paul Henri Thiry Holbach (baron d') Nicolas Freret) + +Author Of The System Of Nature, The Social System, Good Sense, +Christianity Unveiled, Ecce Homo, Universal Morality, Religious Cruelty +&c. + +Translated From The French, By Anthony C. Middleton, M.D. + + ..."Arctis Religionum animos nodis exsolvere pergo." + Lucretii De Rerum Natura, lib. iv. v. 6,7. + +1870 + + + + +NAIGEON'S PREFACE. + +1768. + +For many years this work has been known under the title of _Letters to +Eugenia_. The secretive character of those, however, into whose hands +the manuscript at first fell; the singular and yet actual pleasure that +is caused generally enough in the minds of all men by the exclusive +possession of any object whatever; that kind of torpor, servitude, +and terror in which the tyrannical power of the priests then held +all minds--even those who by the superiority of their talents ought +naturally to be the least disposed to bend under the odious yoke of the +clergy,--all these circumstances united contributed so much to stifle in +its birth, if I may so express myself, this important manuscript, +that for a long time it was supposed to be lost; so much did those who +possessed it keep it carefully concealed, and so constantly did they +refuse to allow a copy to be taken. The manuscripts, indeed, were so +scarce, even in the libraries of the curious, that the late M. De Boze, +whose pleasure it was to collect the rarest works belonging to every +species of literature, could never succeed in acquiring a copy of the +_Letters to Eugenia_, and in his time there were only three in Paris; +it may have been from design, _propter metum Judaeorum;_* it may have +been there were actually no more known. + + * On account of fear of the Jews, or, in other words, the + intolerant clergy of the despotic government. + +It is not till within five or six years that MSS. of these letters have +become more common; and there is reason to believe that they are now +considerably multiplied, since the copy from which this edition is +printed has been revised and corrected by collation with six others, +that have been collected without any great difficulty. Unhappily, all +these copies swarm with faults, which corrupt the sense, and comprehend +many variations, but which also, to use the language of the Biblical +critics, have served sometimes to discover and to fix the true reading! +More often, however, they have rendered it more uncertain than it was +before what one ought to be followed--a new proof of the multiplicity +of copies, because the more numerous are the manuscripts of a work, the +more they differ from each other, as any one may be fully convinced by +consulting those of the _Letter of Thrasybulus to Leucippus_, and the +various readings of the New Testament collected by the learned Mill, and +which amount to more than thirty thousand. + +However this may be, we have spared no pains to reestablish the text in +all its purity; and we venture to say, that, with the exception of four +or five passages, which we found corrupted in all the manuscripts that +we had an opportunity to collate, and which we have amended to the best +of our ability, the edition of these letters that we now offer to the +reader will probably conform almost exactly with the original manuscript +of the author. + +With regard to the author's name and quality we can offer nothing but +conjectures. The only particulars of his life upon which there is a +general agreement are, that he lived upon terms of great intimacy +with the Marquis de la Fare, the Abbe de Chaulieu, the Abbe Terrasson, +Fontenelle, M. de Lassere, &c. The late MM. Du Marsais and Falconnet +have often been heard to declare that these letters were composed by +some one belonging to the school of Seaux. All that we can pronounce +with certainty is the fact, that it is only necessary to read the work +to be entirely convinced the author was a man of extensive knowledge, +and one who had meditated profoundly concerning the matters upon which +he has treated. His style is clear, simple, easy, and in which we may +remark a certain urbanity, that leads us to be sure that he was not an +obscure individual, nor one to whom good company and polished society +were unfamiliar. But what especially distinguishes this work, and which +should endear it to all good and virtuous people, is the signal honesty +which pervades and characterizes it from the very beginning to the end. +It is impossible to read it without conceiving the highest idea of the +author's probity, whoever he may have been--without desiring to have +had him for a friend, to have lived with him, and, in a word, without +rendering justice to the rectitude of his intentions, even when we +do not approve of his sentiments. The love of virtue, universal +benevolence, respect to the laws, an inviolable attachment to the duties +of morality, and, in fine, all that can contribute to render men +better, is strongly recommended in these Letters. If, on the one hand +he completely overthrows the ruinous edifice of Christianity, it is +to erect, on the other hand, the immovable foundations of a system +of morality legitimately established upon the nature of man, upon his +physical wants, and upon his social relations--a base infinitely better +and more solid than that of religion, because sooner or later the lie +is discovered, rejected, and necessarily drags with it what served +to sustain it. On the contrary, the truth subsists eternally, and +consolidates itself as it grows old: _Opinionum commenta delet dies, +naturae judicia confirmat._* + +The motto affixed to many of the manuscript copies of these Letters +proves that the worthy man to whom we owe them did not desire to be +known as their author, and that it was neither the love of reputation, +nor the thirst of glory, nor the ambition of being distinguished by bold +opinions, which the priests, and the satellites subjected to them by +ignorance, denominate _impieties_, which guided his pen. It was only the +desire of doing good to his fellow-beings by enlightening them, which +actuated him, and the wish to uproot, so to speak, religion itself, as +being the source of all the woes which have afflicted mankind for so +many ages. This is the motto of which we spoke:-- + + "Si j'ai raison, qu'importe a qui je suis?" + (If reason's mine, no matter who I am.) + + * "Time effaces the comments of opinion, but it confirms the + judgments of nature."--Cicero. + +It is a verse of Corneille, whose application is exceedingly +appropriate, and which should be upon the frontispiece of all books of +this nature. + +We are unable to say any thing more certain concerning the person to +whom our author has addressed his work. It appears, however, from +many circumstances in these Letters, that she was not a supposititious +marchioness, like her of the _Worlds_ of M. de Fontenelle, and that they +have really been written to a woman as distinguished by her rank as by +her manners. Perhaps she was a lady of the school of the Temple, or of +Seaux. But these details, in reality, as well as those which concern +the name and the life of our author, the date of his birth, that of his +death, &c., are of little importance, and could only serve to satisfy +the vain curiosity of some idle readers, who avidiously collect these +kind of anecdotes, who receive from them a kind of existence in the +world, and who feel more satisfaction from being instructed in them +than from the discovery of a truth. I know that they endeavor to justify +their curiosity by saying that when a person reads a book which creates +a public sensation, and with which he is himself much pleased, it is +natural he should desire to know to whom a grateful homage should be +addressed. In this case the desire is so much the more unreasonable +because it cannot be satisfied; first, because when death and +proscription is the penalty, there has never been and there never will +be a man of letters so imprudent, and, to speak plainly, so strangely +daring, as to publish, or during his life to allow a book to be printed, +in which he tramples under foot temples, altars, and the statues of the +gods, and where he attacks without any disguise the most consecrated +religious opinions; secondly, because it is a matter of public notoriety +that all the works of this character which have appeared for many years +are the secret testaments of numbers of great men, obliged during their +lives to conceal their light under a bushel, whose heads death +has withdrawn from the fury of persecutors, and whose cold ashes, +consequently, do not hear in the tomb either the importunate and +denunciatory cries of the superstitious, or the just eulogiums of +the friends of truth; thirdly and lastly, _because this curiosity, so +unfortunately entertained, may compromise in the most cruel manner the +repose, the fortune, and the liberty of the relatives and friends of the +authors of these bold books!_ This single consideration ought, then, +to determine those hazarders of conjectures, if they have really +good intentions, to wrap in the inmost folds of their hearts whatever +suspicions they may entertain concerning the author, however true or +false they may be, and to turn their inquiring spirits to a use more +beneficial for both themselves and others. + +TRANSLATOR'S PREFACE. + +In 1819 an anonymous translation of the Letters to Eugenia was published +in London by Richard Carlile. This translation in some of its parts +was sufficiently complete and correct, but in others it was at +absolute variance with the original work; in other parts, also, it was +interlarded with matter not written by d'Holbach; and in others, large +portions of the original Letters were entirely omitted, as were likewise +a number of notes and the whole of the preliminary observations, with +which the volume was introduced to the public by Naigeon, so long the +intimate friend of both d'Holbach and Diderot. In again presenting +the work in an English dress, the London translation has been made +the foundation of this, but the whole has been thoroughly revised and +collated with the original. The omitted portions have been translated +and inserted in their proper places, and though some passages of the +London work, not entirely faithful to the original, have been allowed to +stand, yet the book, as it now appears, is essentially a new one, and +is the most accurate and complete translation of the Letters to Eugenia +which has ever been made into the English language. + +The work at first came anonymously from the press, and the mystery +of its authorship was sedulously maintained in the introductory +observations of Naigeon, in consequence of the danger which then +attended the issue of Infidel productions, not only in France +but throughout Christendom. The book was printed in Amsterdam, at +d'Holbach's own expense, by Marc-Michael Rey, a noble printer, to whom +the world is greatly indebted for the inestimable aid he rendered the +philosophers. But bold as he was, and then living in a country the most +free of any in the world, he dared not openly send these Letters from +his own press. They were issued in 1768, in two duodecimo volumes, +without any publisher's name, and with the imprint of _London_ on the +title page, in order to set those persecutors at bay who were prowling +for victims, and who sought to burn author, printer, and book at the +same pile. The prudence of the author and printer saved _them_ from +this fate; but the book had hardly reached France before its sale was +forbidden under penalty of fines and imprisonment, and it was condemned +by an act of Parliament to be burnt by the public executioner in the +streets of Paris, all of which particulars will be narrated in the +Biographical Memoir of Baron d'Holbach, which I am now preparing for the +press. + +Of the excellence of the Letters to Eugenia, nothing need here be said. +The work speaks for itself, and abounds in that eloquence peculiar +to its author, and overflows with kindly sentiments of humanity, +benevolence and virtue. Like d'Holbach's other works, it is +distinguished by an ardent love of liberty, and an invincible hatred of +despotism; by an unanswerable logic, by deep thought, and by profound +ideas. The tyrant and the priest are both displayed in their true +colors; but while the author shows himself inexorable as fate towards +oppressive hierarchies and false ideas, he is tender as an infant to +the unfortunate, to those overburdened with unreasonable impositions, +to those who need consolation and guidance, and to those searching +after truth. Addressed, as the Letters were, to a lady suffering from +religious falsehoods and terrors, the object of the writer is set forth +in the motto from Lucretius which he placed on the title page, and which +may thus be expressed in English:-- + + "Reason's pure light I seek to give the mind, + And from Religion's fetters free mankind." + + A. C. M. + +The name of the lady was designedly kept in secrecy, and was unknown, +except to _a very few_, till some years after d'Holbach's death. We now +know from the _Feuilles Posthumes_ of Lequinio, who had it from Naigeon, +that the _Letters_ were written several years before their publication, +for the instruction of a lady formerly distinguished at the French +Court for her graces and virtues. They were addressed to the charming +Marguerite, Marchioness de Vermandois. Her husband held the lucrative +post of farmer-general to the king, and besides inherited large estates. +He possessed excellent natural abilities, and his mind was strengthened +and adorned by culture and letters. Had his modesty permitted him, to +appear as such, he would now be known as a poet of genius and merit, +for he wrote some poems and plays that were much admired by all who were +allowed to peruse them. He was married in 1763, on the day he completed +his twenty-first year, to Marguerite Justine d'Estrades, then only +nineteen years of age, and whom he saw for the first time in his life +only six weeks before they became husband and wife. Like most of the +matches then made among the higher classes in France, this was one of a +purely mercenary character. The father of the Marquis de Vermandois, +and the father of Marguerite, as a means of joining their estates, +contracted their children without deigning to consult the wishes of the +parties, and obedience or disinheritance was the only alternative. When +the compact was concluded, Marguerite was taken from the convent where +for five years she had lived as a boarder and scholar, and commenced her +married life and her course in the fashionable world at the same time. +The match was far more fortunate than such matches then generally proved +to be. Marguerite's husband was passionately attached to her, and that +attachment was returned. The Marquis was a friend of Baron d'Holbach, +and soon after his marriage introduced his wife to him. Among all +the beauties of Paris the Marchioness was one of the most lovely and +fascinating. Her features were remarkably beautiful, and the bloom and +clearness of her complexion were such as absolutely to render necessary +the old comparison of the rose and the lily to do them justice. To +these were added a voluptuous figure, agreeable manners, the graces and +vivacity of wit, and the still more enduring attractions of good humor, +purity, and benevolence! A female like her could not but be dear to all +who enjoyed her intimacy, and a strong friendship sprang up between her +and Baron d'Holbach. Greatly pleased with him at first, Marguerite was +afterwards as greatly shocked. When their intercourse had become so +familiar as to permit that frankness and freedom of conversation which +prevails among intimate friends, she discovered that the Baron was an +unbeliever in the Christian dogmas which she had learned at the convent, +where, in consequence of her mother's death, she had been educated. She +had been taught that an Infidel was a monster in all respects, and she +was astounded to find unbelievers in men so agreeable in manners and +person, and so profound in learning, as d'Holbach, Diderot, d'Alembert, +and others. She could deny neither their goodness nor their intellectual +qualities, and while she admired the individuals she shuddered at their +incredulity. Especially did she mourn over Baron d'Holbach. He had a +wife as charming as herself, formerly the lovely Mademoiselle d'Aine, +whose beautiful features and seductive figure presented "A combination, +and a form, indeed, Where every god did seem to set his seal." + +Nothing was more natural than that two such women should imbibe the +deepest tenderness for each other. But alas! the Baron's wife was +tainted with her husband's heresies; and yet in their home did the +Marchioness see all the domestic virtues exemplified, and beheld that +sweet harmony and unchangeable affection for which the d'Holbachs +were eminently distinguished among their acquaintances, and which was +remarkable from its striking contrast with the courtly and Christian +habits of the day. At a loss what to do, the Marchioness consulted her +confessor, and was advised to withdraw entirely from the society of the +Baron and his wife, unless she was willing to sacrifice all her hopes of +heaven, and to plunge headlong down to hell. Her natural good sense and +love of her friends struggled with her monastic education and reverence +for the priests. The conflict rendered her miserable; and unable to +enjoy happiness, she retired to her husband's country seat, where she +brooded over her wishes and her terrors. In this state of mind she +at length wrote a touching letter to the Baron, and laid open her +situation, requesting him to comfort, console, and enlighten her. Such +was the origin of the book now presented in an English dress to the +reader. It accomplished its purpose with the Marchioness de Vermandois, +and afterwards its author concluded to publish the work, in hopes it +might be equally useful to others. The Letters were _written_ in 1764, +when d'Holbach was in the forty-second year of his age. Twelve different +works he had before written and published, and all without the affix of +his name. _Eleven_ were upon mineralogy, the arts and the sciences, and +_one_ only upon theology. That _one_ had been secretly printed in +1761, at Nancy, with the imprint of London, and was _honored_ with a +parliamentary statute condemning its publication and forbidding its sale +or circulation. Christian hatred bestowed upon it the additional +honor of causing it to be burned in the streets of Paris by the public +executioner. But the prudence of the author protected his life. He +attributed the book to a dead man, who had been known to entertain +sceptical views. It was entitled Christianity Unveiled, and bore on +its title page the name of Boulanger. This was d'Holbach's first +contribution to Infidel literature, and the second similar work written +by him was the Letters to Eugenia. These were the preludes to more than +a quarter of a hundred different productions numbering among them such +books as _Good Sense, The System of Nature, Ecce Homo, Priests Unmasked, +&c, &c._, all printed anonymously or pseudonymously at his own +expense, without a possibility of pecuniary advantage, and with such +extraordinary secrecy as to show that he was actuated by no desire of +literary fame. It was love of truth alone that impelled d'Holbach to +write. Brilliant, profound, eloquent and excellent as were his writings, +attracting notice as they did from the civil and religious powers, +commented upon as they were by such men as Voltaire and Frederick the +Great, admired as they were by that class who felt and combated +the evils of tyranny as well as of religion, of kings as well as of +priests,--that class who almost drew their life from the books of him +and his compeers,--he was never seduced from the rule he originally laid +down for his literary conduct. + +A very few persons he was obliged to trust in order to get his writings +printed, and but for that fact Baron d'Holbach would now only be known +as a gentleman of great wealth, extensive benevolence, and uncommon +liberality, as a man of profound learning and agreeable colloquial +powers, as the bountiful friend of men of letters, as the soother of the +distressed, as the protector of the miserable, and as the affectionate +husband and father. So much of him we should have known; but that he was +the author of those books which roused intolerant priests and corrupt +magistrates, consistories and parliaments, monarchs and philosophers, +the people and their oppressors,--that he was the Archimedes that thus +moved the world,--would not have been known had he not employed another +philosopher, by the name of Naigeon, to carry his manuscripts to +Amsterdam, and to direct their printing by Marc-Michel Rey. It was +Naigeon who carried the manuscript of the Letters to Eugenia to Holland, +together with a number of others by the same author, which also appeared +during the year 1768,--an eventful year in the history of Infidel +progress. The _Letters_ were carefully revised by d'Holbach before they +were sent to press. All the passages of a purely personal character were +omitted, some new matter was incorporated, and some sentences were added +purposely to keep the author and the lady he addressed in impenetrable +obscurity. To raise the veil from a man of so much worth and genius, as +well as to carry out his idea of doing good, is one of the reasons which +have led to the present preparation and publication of this book. + +A. C. M. + + + + +LETTERS TO EUGENIA + + + + +LETTER I. Of the Sources of Credulity, and of the Motives which should +lead to an examination of religion. + +I am unable, Madam, to express the grievous sentiments that the perusal +of your letter produced in my bosom. Did not a rigorous duty retain me +where I am, you would see me flying to your succor. Is it, then, true +that Eugenia is miserable? Is even she tormented with chagrin, scruples, +and inquietudes? In the midst of opulence and grandeur; assured of the +tenderness and esteem of a husband who adores you; enjoying at court the +advantage, so rare, of being sincerely beloved by every one; surrounded +by friends who render sincere homage to your talents, your knowledge, +and your tastes,--how can you suffer the pains of melancholy and sorrow? +Your pure and virtuous soul can surely know neither shame nor remorse. +Always so far removed from the weaknesses of your sex, on what account +can you blush? Agreeably occupied with your duties, refreshed with +useful reading and entertaining conversation, and having within your +reach every diversity of virtuous pleasures, how happens it that fears, +distastes, and cares come to assail a heart for which every thing +should procure contentment and peace? Alas! even if your letter had not +confirmed it but too much, from the trouble which agitates you I should +have recognized without difficulty the work of superstition. This fiend +alone possesses the power of disturbing honest souls, without calming +the passions of the corrupt; and when once she gains possession of a +heart, she has the ability to annihilate its repose forever. + +Yes, Madam, for a long time I have known the dangerous effects of +religious prejudices. I was myself formerly troubled with them. Like +you I have trembled under the yoke of religion; and if a careful and +deliberate examination had not fully undeceived me, instead of now being +in a state to console you and to reassure you against yourself, you +would see me at the present moment partaking your inquietudes, and +augmenting in your mind the lugubrious ideas with which I perceive you +to be tormented. Thanks to Reason and Philosophy, an unruffled serenity +long ago irradiated my understanding, and banished the terrors with +which I was formerly agitated. What happiness for me if the peace which +I enjoy should put it in my power to break the charm which yet binds you +with the chains of prejudice? + +Nevertheless, without your express orders, I should never have dared to +point out to you a mode of thinking widely different from your own, nor +to combat the dangerous opinions to which you have been persuaded your +happiness is attached. But for your request I should have continued +to enclose in my own breast opinions odious to the most part of +men accustomed to see nothing except by the eyes of judges visibly +interested in deceiving them. Now, however, a sacred duty obliges me to +speak. Eugenia, unquiet and alarmed, wishes me to explore her heart; +she needs assistance; she wishes to fix her ideas upon an object which +interests her repose and her felicity. I owe her the truth. It would be +a crime longer to preserve silence. Although my attachment for her did +not impose the necessity of responding to her confidence, the love of +truth would oblige me to make efforts to dissipate the chimeras which +render her unhappy. + +I shall proceed then, Madam, to address you with the most complete +frankness. Perhaps at the first glance my ideas may appear strange; but +on examining them with still further care and attention, they will cease +to shock you. Reason, good faith, and truth cannot do otherwise than +exert great influence over such an intellect as yours. I appeal, +therefore, from your alarmed imagination to your more tranquil judgment; +I appeal from custom and prejudice to reflection and reason. Nature has +given you a gentle and sensible soul, and has imparted an exquisitely +lively imagination, and a certain admixture of melancholy which disposes +to despondent revery. It is from this peculiar mental constitution +that arise the woes that now afflict you. Your goodness, candor, and +sincerity preclude your suspecting in others either fraud or malignity. +The gentleness of your character prevents your contradicting notions +that would appear revolting if you deigned to examine them. You have +chosen rather to defer to the judgment of others, and to subscribe to +their ideas, than to consult your own reason and rely upon your own +understanding. The vivacity of your imagination causes you to embrace +with avidity the dismal delineations which are presented to you; certain +men, interested in agitating your mind, abuse your sensibility in order +to produce alarm; they cause you to shudder at the terrible words, +_death, judgment, hell, punishment, and eternity_; they lead you to turn +pale at the very name of an inflexible _judge_, whose absolute decrees +nothing can change; you fancy that you see around you those demons whom +he has made the ministers of his vengeance upon his weak creatures; thus +is your heart filled with affright; you fear that at every instant +you may offend, without being aware of it, a capricious God, always +threatening and always enraged. In consequence of such a state of +mind, all those moments of your life which should only be productive of +contentment and peace, are constantly poisoned by inquietudes, scruples, +and panic terrors, from which a soul as pure as yours ought to be +forever exempt. The agitation into which you are thrown by these fatal +ideas suspends the exercise of your faculties; your reason is misled by +a bewildered imagination, and you are afflicted with perplexities, with +despondency, and with suspicion of yourself. In this manner you become +the dupe of those men who, addressing the imagination and stifling +reason, long since subjugated the universe, and have actually persuaded +reasonable beings that their reason is either useless or dangerous. + +Such is, Madam, the constant language of the apostles of superstition, +whose design has always been, and will always continue to be, to +destroy human reason in order to exercise their power with impunity over +mankind.. Throughout the globe the perfidious ministers of religion have +been either the concealed or the declared enemies of reason, because +they always see reason opposed to their views. Every where do they +decry it, because they truly fear that it will destroy their empire by +discovering their conspiracies and the futility of their fables. Every +where upon its ruins they struggle to erect the empire of fanaticism +and imagination. To attain this end with more certainty, they have +unceasingly terrified mortals with hideous paintings, have astonished +and seduced them by marvels and mysteries, embarrassed them by enigmas +and uncertainties, surcharged them with observances and ceremonies, +filled their minds with terrors and scruples, and fixed their eyes upon +a future, which, far from rendering them more virtuous and happy +here below, has only turned them from the path of true happiness, and +destroyed it completely and forever in their bosoms. + +Such are the artifices which the ministers of religion every where +employ to enslave the earth and to retain it under the yoke. The human +race, in all countries, has become the prey of the priests. The priests +have given the name of _religion_ to systems invented by them to +subjugate men, whose imagination they had seduced, whose understanding +they had confounded, and whose reason they had endeavored to extinguish. + +It is especially in infancy that the human mind is disposed to receive +whatever impression is made upon it. Thus our priests have prudently +seized upon the youth to inspire them with ideas that they could never +impose upon adults. It is during the most tender and susceptible age +of men that the priests have familiarized the understanding of our race +with monstrous fables, with extravagant and disjointed fancies, and +with ridiculous chimeras, which, by degrees, become objects that are +respected and that are feared during life. + +We need only open our eyes to see the unworthy means employed by +_sacerdotal policy_ to stifle the dawning reason of men. During their +infancy they are taught tales which are ridiculous, impertinent, +contradictory, and criminal, and to these they are enjoined to pay +respect. They are gradually impregnated with inconceivable mysteries +that are announced as sacred truths, and they are accustomed to +contemplate phantoms before which they habitually tremble. In a word, +measures are taken which are the best calculated to render those blind +who do not consult their reason, and to render those base who constantly +shudder whenever they recall the ideas with which their priests infected +their minds at an age when they were unable to guard against such +snares. + +Recall to mind, Madam, the dangerous cares which were taken in the +convent where you were educated, to sow in your mind the germs of those +inquietudes that now afflict you. It was there that they began to speak +to you of fables, prodigies, mysteries, and doctrines that you actually +revere, while, if these things were announced today for the first +time, you would regard them as ridiculous, and as entirely unworthy of +attention. I have often witnessed your laughter at the simplicity with +which you formerly credited those tales of sorcerers and ghosts, that, +during your childhood, were related by the nuns who had charge of your +education. When you entered society where for a long time such chimeras +have been disbelieved, you were insensibly undeceived, and at present +you blush at your former credulity. Why have you not the courage to +laugh, in a similar manner, at an infinity of other chimeras with no +better foundation, which torment you even yet, and which only appear +more respectable, because you have not dared to examine them with your +own eyes, or because you see them respected by a public who have never +explored them? If my Eugenia is enlightened and reasonable upon all +other topics, why does she renounce her understanding and her judgment +whenever religion is in question? In the mean time, at this redoubtable +word her soul is disturbed, her strength abandons her, her ordinary +penetration is at fault, her imagination wanders, she only sees through +a cloud, she is unquiet and afflicted. On the watch against reason, she +dares not call that to her assistance. She persuades herself that the +best course for her to take is to allow herself to follow the opinions +of a multitude who never examine, and who always suffer themselves to be +conducted by blind or deceitful guides. + +To reestablish peace in your mind, dear Madam, cease to despise +yourself; entertain a just confidence in your own powers of mind, +and feel no chagrin at finding yourself infected with a general and +involuntary epidemic from which it did not depend on you to escape. The +good Abbe de St. Pierre had reason when he said that _devotion was the +smallpox of the soul_. I will add that it is rare the disease does not +leave its pits for life. Indeed, see how often the most enlightened +persons persist forever in the prejudices of their infancy! These +notions are so early inculcated, and so many precautions are continually +taken to render them durable, that if any thing may reasonably surprise +us, it is to see any one have the ability to rise superior to such +influences. The most sublime geniuses are often the playthings of +superstition. The heat of their imagination sometimes only serves to +lead them the farther astray, and to attach them to opinions which would +cause them to blush did they but consult their reason. Pascal constantly +imagined that he saw hell yawning under his feet; Mallebranche was +extravagantly credulous; Hobbes had a great terror of phantoms and +demons;* and the immortal Newton wrote a ridiculous commentary on the +vials and visions of the Apocalypse. In a word, every thing proves that +there is nothing more difficult than to efface the notions with which we +are imbued during our infancy. The most sensible persons, and those who +reason with the most correctness upon every other matter, relapse into +their infancy whenever religion is in question. + +Thus, Madam, you need not blush for a weakness which you hold in common +with almost all the world, and from which the greatest men are not +always exempt. Let your courage then revive, and fear not to examine +with perfect composure the phantoms which alarm you. In a matter which +so greatly interests your repose, consult that enlightened reason which +places you as much above the vulgar, as it elevates the human species +above the other animals. Far from being suspicious of your own +understanding and intellectual faculties, turn your just suspicion +against those men, far less enlightened and honest than you, who, to +vanquish you, only address themselves to your lively imagination; who +have the cruelty to disturb the serenity of your soul; who, under the +pretext of attaching you only to heaven, insist that you must +sunder the most tender and endearing ties; and in fine, who oblige you +to proscribe the use of that beneficent reason whose light guides, your +conduct so judiciously and so safely. + + * On this subject see Bayle's Diet. Critt art. Hobbes, + Rem. N. + +Leave inquietude and remorse to those corrupt women who have cause to +reproach themselves, or who have crimes to expiate. Leave superstition +to those silly and ignorant females whose narrow minds are incapable of +reasoning or reflection. Abandon the futile and trivial ceremonies of +an objectionable devotion to those idle and peevish women, for whom, as +soon as the transient reign of their personal charms is finished, there +remains no rational relaxation to fill the void of their days, and who +seek by slander and treachery to console themselves for the loss of +pleasures which they can no longer enjoy. Resist that inclination which +seems to impel you to gloomy meditation, solitude, and melancholy. +Devotion is only suited to inert and listless souls, while yours is +formed for action. You should pursue the course I recommend for the sake +of your husband, whose happiness depends upon you; you owe it to the +children, who will soon, undoubtedly, need all your care and all your +instructions for the guidance of their hearts and understandings; you +owe it to the friends who honor you, and who will value your society +when the beauty, which now adorns your person and the voluptuousness +which graces your figure have yielded to the inroads of time; you owe it +to the circle in which you move, and to the world which has a right to +your example, possessing as you do virtues that are far more rare +to persons of your rank than devotion. In fine, you owe happiness to +yourself; for, notwithstanding the promises of religion, you will never +find happiness in those agitations into which I perceive you cast by +the lurid ideas: of superstition. In this path you will only encounter +doleful chimeras, frightful phantoms, embarrassments without end, +crushing uncertainties, inexplicable enigmas, and dangerous reveries, +which are only calculated to disturb your repose, to deprive you of +happiness, and to render you incapable of occupying yourself with that +of others. It is very difficult to make those around us happy when we +are ourselves miserable and deprived of peace. + +If you will even slightly make observations upon those about you, you +will find abundant proofs of what I advance. The most religious persons +are rarely the most amiable or the most social. Even the most sincere +devotion, by subjecting those who embrace it to wearisome and crippling +ceremonies, by occupying their imaginations with lugubrious and +afflicting objects, by exciting their zeal, is but little calculated to +give to devotees that equality of temper, that sweetness of an indulgent +disposition, and that amenity of character, which constitute the +greatest charms of personal intimacy. A thousand examples might be +adduced to convince you that devotees who are the most involved in +superstitious observances to please God Digitized by by those women who +succeed best in pleasing those by whom they are surrounded. If there +seems to be occasionally an exception to this rule, it is on the part +of those who have not all the zeal and fervor which is exacted by their +religion. Devotion is either a morose and melancholy passion, or it is +a violent and obstinate enthusiasm. Religion imposes an exclusive and +entire regard upon its slaves. All that an acceptable Christian gives +to a fellow-creature is a robbery from the Creator. A soul filled with +religious fervor fears to attach itself to things of the earth, lest +it should lose sight of its jealous God, who wishes to engross constant +attention, who lays it down as a duty to his creatures that they should +sacrifice to him their most agreeable and most innocent inclinations, +and who orders that they should render themselves miserable here below, +under the idea of pleasing him. In accordance with such principles, +we generally see devotees executing with much fidelity the duty of +tormenting themselves and disturbing the repose of others. They actually +believe they acquire great merit with the Sovereign of heaven by +rendering themselves perfectly useless, or even a scourge to the +inhabitants of the earth. + +I am aware, Madam, that devotion in you does not produce effects +injurious to others; but I fear that it is only more injurious to +yourself. The goodness of your heart, the sweetness of your disposition, +and the beneficence which displays itself in all your conduct, are all +so great that even religion does not impel you to any dangerous +excesses. Nevertheless, devotion often causes strange metamorphoses, +Unquiet, agitated, miserable within yourself, it is to be feared that +your temperament will change, that your disposition will become +acrimonious, and that the vexatious ideas over which you have so long +brooded will sooner or later produce a disastrous influence upon those +who approach you. Does not experience constantly show us that religion +effects changes of this kind? What are called _conversions_, what +devotees regard as special acts of divine grace, are very often only +lamentable revolutions by which real vices and odious qualities are +substituted for amiable and useful characteristics. By a deplorable +consequence of these pretended miracles of grace we frequently see +sorrow succeed to enjoyment, a gloomy and unhappy state to one of +innocent gayety, lassitude and chagrin to activity and hilarity, and +slander, intolerance, and zeal to indulgence and gentleness; nay, what +do I say? cruelty itself to humanity. In a word, superstition is a +dangerous leaven, that is fitted to corrupt even the most honest hearts. + +Do you not see, in fact, the excesses to which fanaticism and zeal drive +the wisest and best meaning men? Princes, magistrates, and judges become +inhuman and pitiless as soon as there is a question of the interests of +religion. Men of the gentlest disposition, the most indulgent, and +the most equitable, upon every other matter, religion transforms to +ferocious beasts. The most feeling and compassionate persons believe +themselves in conscience obliged to harden their hearts, to do violence +to their better instincts, and to stifle nature, in order to show +themselves cruel to those who are denounced as enemies to their own +manner of thinking. Recall to your mind, Madam, the cruelties of nations +and governments in alternate persecutions of Catholics or Protestants, +as either happened to be in the ascendant. Can you find reason, equity, +or humanity in the vexations, imprisonments, and exiles that in our days +are inflicted upon the Jansenists? And these last, if ever they should +attain in their turn the power requisite for persecution, would not +probably treat their adversaries with more moderation or justice. Do you +not daily see individuals who pique themselves upon their sensibility +un-blushingly express the joy they would feel at the extermination +of persons to whom they believe they owe neither benevolence nor +indulgence, and whose only crime is a disdain for prejudices that the +vulgar regard as sacred, or that an erroneous and false policy considers +useful to the state? Superstition has so greatly stifled all sense of +humanity in many persons otherwise truly estimable, that they have +no compunctions at sacrificing the most enlightened men of the nation +because they could not be the most credulous or the most submissive to +the authority of the priests. + +In a word, devotion is only calculated to fill the heart with a bitter +rancor, that banishes peace and harmony from society. In the matter of +religion, every one believes himself obliged to show more or less ardor +and zeal. Have I not often seen you uncertain yourself whether you +ought to sigh or smile at the self-depreciation of devotees ridiculously +inflamed by that religious vanity which grows out of sectarian +conventionalities? You also see them participating in theological +quarrels, in which, without comprehending their nature or purport, they +believe themselves conscientiously obliged to mingle. I have a hundred +times seen you astounded with their clamors, indignant at their +animosity, scandalized at their cabals, and filled with disdain at their +obstinate ignorance. Yet nothing is more natural than these outbreaks; +ignorance has always been the mother of devotion. To be a devotee has +always been synonymous to having an imbecile confidence in priests. +It is to receive all impulsions from them; it is to think and act only +according to them; it is blindly to adopt their passions and prejudices; +it is faithfully to fulfil practices which their caprice imposes. + +Eugenia is not formed to follow such guides. They would terminate +by leading her widely astray, by dazzling her vivid imagination, by +infecting her gentle and amiable disposition with a deadly poison. To +master with more certainty her understanding, they would render her +austere, intolerant, and vindictive. In a word, by the magical power of +superstition and supernatural notions, they would succeed, perhaps, in +transforming to vices those happy dispositions that nature has given +you. Believe me, Madam, you would gain nothing by such a metamorphosis. +Rather be what you really are. Extricate yourself as soon as possible +from that state of incertitude and languor, from that alternative of +despondency and trouble, in which you are immersed. If you will only +take your reason and virtue for guides, you will soon break the fetters +whose dangerous effects you have begun to feel. + +Assume the courage, then, I repeat it, to examine for yourself this +religion, which, far from procuring you the happiness it promised, will +only prove an inexhaustible source of inquietudes and alarms, and which +will deprive you, sooner or later, of those rare qualities which render +you so dear to society. Your interest exacts that you should render +peace to your mind. It is your duty carefully to preserve that sweetness +of temper, that indulgence, and that cheerfulness, by which you are +so much endeared to all those who approach you. You owe happiness +to yourself, and you owe it to those who surround you. Do not, then, +abandon yourself to superstitious reveries, but collect all the strength +of your judgment to combat the chimeras which torment your imagination. +They will disappear as soon as you have considered them with your +ordinary sagacity. + +Do not tell me, Madam, that your understanding is too weak to sound the +depths of theology. Do not tell me, in the language of our priests, +that the truths of religion are mysteries that we must adopt without +comprehending them, and that it is necessary to adore in silence. +By expressing themselves in this manner, do you not see they really +proscribe and condemn the very religion to which they are so solicitous +you should adhere? Whatever is supernatural is unsuited to man, and +whatever is beyond his comprehension ought not to occupy his attention. +To adore what we are not able to know, is to adore nothing. To believe +in what we cannot conceive, is to believe in nothing. To admit without +examination every thing we are directed to admit, is to be basely +and stupidly credulous. To say that religion is above reason, is to +recognize the fact that it was not made for reasonable beings; it is to +avow that those who teach it have no more ability to fathom its depths +than ourselves; it is to confess that our reverend doctors do not +themselves understand the marvels with which they daily entertain us. + +If the truths of religion were, as they assure us, necessary to all men, +they would be clear and intelligible to all men. If the dogmas which +this religion teaches were as important as it is asserted, they would +not only be within the comprehension of the doctors who preach them, +but of all those who hear their lessons. Is it not strange that the +very persons whose profession it is to furnish themselves with religious +knowledge, in order to impart it to others, should recognize their +own dogmas as beyond their own understanding, and that they should +obstinately inculcate to the people, what they acknowledge they do not +comprehend themselves? Should we have much confidence in a physician, +who, after confessing that he was utterly ignorant of his art, should +nevertheless boast of the excellence of his remedies? This, however, is +the constant practice of our spiritual quacks. By a strange fatality, +the most sensible people consent to be the dupes of those empirics who +are perpetually obliged to avow their own profound ignorance. + +But if the mysteries of religion are incomprehensible for even those who +inculcate it,--if among those who profess it there is no one who knows +precisely what he believes, or who can give an account of either his +conduct or belief,--this is not so in regard to the difficulties with +which we oppose this religion. These objections are simple, within +the comprehension of all persons of ordinary ability, and capable of +convincing every man who, renouncing the prejudiced of his infancy, +will deign to consult the good sense, that nature has bestowed upon all +beings of the human race. + +For a long period of time, subtle theologians.. have, without +relaxation, been occupied in warding off the attacks of the incredulous, +and in repairing the breaches made in the ruinous edifice of religion +by adversaries who combated under the flag of reason. In all times there +have been people who felt the futility of the titles upon which the +priests have arrogated the right of enslaving the understandings of +men, and of subjugating and despoiling nations. Notwithstanding all the +efforts of the interested and frequently hypocritical men who have taken +up the defence of religion, from which they and their confederates +alone are profited, these apologists have never been able to vindicate +successfully their _divine_ system against the attacks of incredulity. +Without cessation they have replied to the objections which have been +made, but never have they refuted or annihilated them. Almost in every +instance the defenders of Christianity have been sustained by oppressive +laws on the part of the government; and it has only been by injuries, by +declamations, by punishments and persecutions, that they have replied +to the allegations of reason. It is in this manner that they have +apparently remained masters of the field of battle which their +adversaries could not openly contest. Yet, in spite of the disadvantages +of a combat so unequal, and although the partisans of religion were +accoutred with every possible weapon, and could show themselves openly, +in accordance with _law_, while their adversaries had no arms but those +of reason, and could not appear personally but at the peril of fines, +imprisonment, torture, and death, and were restricted from bringing +all their arsenal into service, yet they have inflicted profound, +immedicable, and incurable wounds upon superstition. Still, if we +believe the mercenaries of religion, the excellence of their system +makes it absolutely invulnerable to every blow which can be inflicted +upon it; and they pretend they have a thousand times in a victorious +manner answered the objections which are continually renewed against +them. In spite of this great security, we see them excessively alarmed +every time a new combatant presents himself, and the latter may well and +successfully use the most common objections, and those which have most +frequently been urged, since it is evident that up to the present moment +the arguments have never been obviated or opposed with satisfactory +replies. To convince you, Madam, of what I here advance, you need only +compare the most simple and ordinary difficulties which good sense +opposes to religion, with the pretended solutions that have been given. +You will perceive that the difficulties, evident even to the capacities +of a child, have never been removed by divines the most practised in +dialectics. You will find in their replies only subtle distinctions, +metaphysical subterfuges, unintelligible verbiage, which can never be +the language of truth, and which demonstrates the embarrassment, the +impotence, and the bad faith of those who are interested by their +position in sustaining a desperate cause. In a word, the difficulties +which have been urged against religion are clear, and within the +comprehension of every one, while the answers, which have been given +are obscure, entangled, and far from satisfactory, even to persons most +versed in such jargon, and plainly indicating that the authors of these +replies do not themselves understand what they say. + +If you consult the clergy, they will not fail to set forth the antiquity +of their doctrine, which has always maintained itself, notwithstanding +the continual attacks of the Heretics, the Mecreans, and the Impious +generally, and also in spite of the persecutions of the Pagans. You +have, Madam, too much good sense not to perceive at once that the +antiquity of an opinion proves nothing in its favor. If antiquity was a +proof of truth, Christianity must yield to Judaism, and that in its turn +to the religion of the Egyptians and Chaldeans, or, in other words, to +the idolatry which was greatly anterior to Moses. For thousands of years +it was universally believed that the sun revolved round the earth, which +remained immovable; and yet it is not the less true that the sun is +fixed, and the earth moves around that. Besides, it is evident--that +the Christianity of to-day is not what it formerly was. The continual +attacks that this religion has suffered from heretics, commencing with +its earliest history, proves that there never could have existed any +harmony between the partisans of a pretended divine system, which +offended all rules of consistency and logic in its very first +principles. Some parts of this celestial system were always denied +by devotees who admitted other parts. If infidels have often attacked +religion without apparent effect, it is because the best reasons become +useless against the blindness of a superstition sustained by the public +authority, or against the torrent of opinion and custom which sways +the minds of most men. With regard to the persecutions which the church +suffered on the part of the pagans, he is but slightly acquainted with +the effects of fanaticism and religious obstinacy who does not perceive +that tyranny is calculated to excite and extend what it persecutes most +violently. + +You are not formed to be the dupe of names and authorities. The +defenders of the popular superstition will endeavor to overwhelm you by +the multiplied testimony of many illustrious and learned men, who not +only admitted the Christian religion, but who were also its most zealous +supporters. + +They will adduce holy divines, great philosophers, powerful reasoners, +fathers of the church, and learned interpreters, who have successively +advocated the system. I will not contest the understanding of the +learned men who are cited, which, however, was often faulty, but will +content myself with repeating that frequently the greatest geniuses +are not more clear sighted in matters of religion than the people +themselves. They did not examine the religious opinions they taught; it +may be because they regarded them as sacred, or it may be because +they never went back to first principles, which they would have found +altogether unsound, if they had considered them without prejudice. It +may also have happened because they, were interested in defending a +cause with which their own position was allied. Thus their testimony is +exceptionable, and their authority carries no great weight. + +With regard to the interpreters and commentators, who for so many ages +have painfully toiled to elucidate the divine laws, to explain the +sacred books, and to fix the dogmas of Christianity, their very labors +ought to inspire us with suspicion concerning a religion which is +founded upon such books and which preaches such dogmas. They prove that +works emanating from the Supreme Being, are obscure, unintelligible, +and need human assistance in order to be understood by those to whom +the Divinity wished to reveal his will. The laws of a wise God would be +simple and clear. Defective laws alone need interpreters. + +It is not, then, Madam, upon these interpreters that you should rely; it +is upon yourself; it is your own reason that you should consult. It is +_your_ happiness, it is _your_ repose, that is in question; and these +objects are too serious to allow their decision to be delegated to any +others than yourself. If religion is as important as we are assured, it +undoubtedly merits the greatest attention. If it is upon this religion +that depends the happiness of men both in this world and in another, +there is no subject which interests us so strongly, and which +consequently demands a more thorough, careful, and considerate +examination. Can there be any thing, then, more strange than the conduct +of the great majority of men? Entirely convinced of the necessity and +importance of religion, they still never give themselves the trouble to +examine it thoroughly; they follow it in a spirit of routine and from +habit; they never give any reason for its dogmas; they revere it, they +submit to it, and they groan under its weight, without ever inquiring +wherefore. In fine, they rely upon others to examine it; and they whose +judgment they so blindly receive are precisely those persons upon whose +opinions they should look with the most suspicion. The priests arrogate +the possession of judging exclusively and without appeal of a system +evidently invented for their own utility. And what is the language of +these priests? Visibly interested in maintaining the received opinions, +they exhibit them as necessary to the public good, as useful and +consoling for us all, as intimately connected with morality, as +indispensable to society, and, in a word, as of the very greatest +importance. After having thus prepossessed our minds, they next prohibit +our examining the things so important to be known. What must be thought +of such conduct? You can only conclude that they desire to deceive you, +that they fear examination only because religion cannot sustain it, and +that they dread reason because it is able to unveil the incalculably +dangerous projects of the priesthood against the human race. + +For these reasons, Madam, as I cannot too often repeat, examine for +yourself; make use of your own understanding; seek the truth in the +sincerity of your heart; reduce prejudice to silence; throw off the +base servitude of custom; be suspicious of imagination; and with +these precautions, in good faith with yourself, you can weigh with an +impartial hand the various opinions concerning religion. From whatever +source an opinion may come, acquiesce only in that which shall +be convincing to your understanding, satisfactory to your heart, +conformable to a healthy morality, and approved by virtue. Reject with +disdain whatever shocks your reason, and repulse with horror those +notions so criminal and injurious to morality which religion endeavors +to palm off for supernatural and divine virtues. + +What do I say? Amiable and wise Eugenia, examine rigorously the ideas +that, by your own desire, I shall hereafter present you. Let not your +confidence in me, or your deference to my weak understanding, blind you +in regard to my opinions. I submit them to your judgment. Discuss them, +combat them, and never give them your assent until you are convinced +that in them you recognize the truth. My sentiments are neither divine +oracles nor theological opinions which it is not permitted to canvass. +If what I say is true, adopt my ideas. If I am deceived, point out +my errors, and I am ready to recognize them and to subscribe my own +condemnation. It will be very pleasant, Madam, to learn truths of you +which, up to the present time, I have vainly sought in the writings of +our divines. If I have at this moment any advantage over you, it is due +entirely to that tranquillity which I enjoy, and of which at present you +are unhappily deprived. The agitations of your mind, the inquietudes of +your body, and the attacks of an exacting and ceremonious devotion, with +which your soul is perplexed, prevent you, for the moment, from seeing +things coolly, and hinder you from making use of your own understanding; +but I have no doubt that soon your intellect, strengthened by reason +against vain chimeras, will regain its natural vigor and the superiority +which belongs to it. In awaiting this moment that I foresee and so much +desire, I shall esteem myself extremely happy if my reflections shall +contribute to render you that tranquillity of spirit so necessary +to judge wisely of things, and without which there can be no true +happiness. + +I perceive, Madam, though rather tardily, the length of this letter; but +I hope you will pardon it, as well as my frankness. They will at least +prove the lively interest I take in your painful situation, the sincere +desire I feel to bring it to a termination, and the strong inclination +which actuates me to restore you to your accustomed serenity. Less +pressing motives would never have been sufficient to make me break +silence. Your own positive orders were necessary to lead me to speak of +objects which, once thoroughly examined, give no uneasiness to a healthy +mind. It has been a law with me never to explain myself upon the subject +of religion. Experience has often convinced me that the most useless of +enterprises is to seek to undeceive a prejudiced mind. I was very far +from believing that I ought ever to write upon these subjects. You +alone, Madam, had the power to conquer my indolence, and to impel me to +change my resolution. Eugenia afflicted, tormented with scruples, and +ready to plunge herself into gloomy austerities and superstitions, +calculated to render her unamiable to others, without contributing +happiness to herself, honored me with her confidence, and requested +counsel of her friend. She exacted that I should speak. "It is enough," +I said; "let me write for Eugenia; let me endeavor to restore the repose +she has lost; let me labor with ardor for her upon whose happiness that +of so many others is dependent." + +Such, Madam, are the motives which induce me to take my pen in hand. In +looking forward to the time when you will be undeceived, I shall dare at +least to flatter myself that you will not regard me with the same eyes +with which priests and devotees look upon every one who has the temerity +to contradict their ideas. To believe them, every man who declares +himself against religion is a bad citizen, a madman armed to justify +his passions, a perturbator of the public repose, and an enemy of his +fellow-citizens, that cannot be punished with too much rigor. My +conduct is known to you; and the confidence with which you honor me is +sufficient for my apology. It is for you alone that I write. It is to +dissipate the clouds that obscure your mental horizon that I communicate +reflections which, but for reasons so pressing, I should have always +enclosed in my own bosom. If by chance they shall hereafter fall into +other hands than yours, and be found of some utility, I shall felicitate +myself for having contributed to the establishment of happiness by +leading back to reason minds which had wandered from it, by making truth +to be felt and known, and by unmasking impostures which have caused so +many misfortune? upon the earth. + +In a word, I submit my reasoning to your judgment, I confide fully in +your discretion, and I allow myself to conclude that my ideas, after you +are disabused of the vain terrors with which you are now oppressed, will +fully convince you that this religion, which is exhibited to men as a +concern the most important, the most true, the most interesting, and the +most useful, is only a tissue of absurdities, is calculated to confound +reason, to disturb the understanding, and can be advantageous to +none save those who make use of it to govern the human race. I shall +acknowledge myself in the wrong if I do not prove, in the clearest +manner, that religion is false, useless, and dangerous, and that +morality, in its stead, should occupy the spirits and animate the souls +of all men. + +I shall enter more particularly into the subject in my next letter. +I shall go back to first principles, and in the course of this +correspondence I flatter myself I shall completely demonstrate that +these objects, which theology endeavors to render intricate, and to +envelop with clouds, in order to make them more respectable and sacred, +are not only entirely susceptible of being understood by you, but that +they are likewise within the comprehension of every one who possesses +even an ordinary share of good sense. If my frankness shall appear too +undisguised, I beg you to consider, Madam, that it is necessary I +should address you explicitly and clearly. I now consider it my duty to +administer an energetic and prompt remedy for the malady with which I +perceive you to be attacked. Besides, I venture to hope that in a short +time you will feel gratified that I have shown you the truth in all its +integrity and brilliancy. You will pardon me for having dissipated the +unreal and yet harassing phantoms which infested your mind. But let my +success be what it may, my efforts to confer tranquillity upon you will +at least be evidences of the interest I take in your happiness, of my +zeal to serve you, and of the respect with which I am your sincere and +attached friend. + + + + +LETTER II. Of the Ideas which Religion gives us of the Divinity + +Every religion is a system of opinions and conduct founded upon the +notions, true or false, that we entertain of the Divinity. To judge of +the truth of any system, it is requisite to examine its principles, to +see if they accord, and to satisfy ourselves whether all its parts lend +a mutual support to each other. A religion, to be _true_, should give us +_true_ ideas of God; and it is by our reason alone that we are able +to decide whether what theology asserts concerning this being and his +attributes is true or otherwise. Truth for men is only conformity to +reason; and thus the same reason which the clergy proscribe is, in the +last resort, our only means of judging the system that religion +proposes for our assent. That God can only be the true God who is most +conformable to our reason, and the true worship can be no other than +that which reason approves. + +Religion is only important in accordance with the advantages it +bestows upon mankind. The best religion must be that which procures +its disciples the most real, the most extensive, and the most durable +advantages. A false religion must necessarily bestow upon those who +practise it only a false, chimerical, and transient utility. Reason must +be the judge whether the benefits derived are real or imaginary. Thus, +as we constantly see, it belongs to reason to decide whether a religion, +a mode of worship, or a system of conduct is advantageous or injurious +to the human race. + +It is in accordance with these incontestable principles that I shall +examine the religion of the Christians. I shall commence by analyzing +the ideas which their system gives us of the Divinity, which it boasts +of presenting to us in a more perfect manner than all other religions in +the world. + +I shall examine whether these ideas accord with each other, whether +the dogmas taught by this religion are conformable to those fundamental +principles which are every where acknowledged, whether they are +consonant with them, and whether the conduct which Christianity +prescribes answers to the notions which itself gives us of the Divinity. +I shall conclude the inquiry by investigating the advantages that the +Christian religion procures the human race--advantages, according to its +partisans, that infinitely surpass those which result from all the other +religions of the earth. + +The Christian religion, as the basis of its belief, sets forth an only +God, which it defines as a pure spirit, as an eternal intelligence, as +independent and immutable, who has infinite power, who is the cause of +all things, who foresees all things, who fills immensity, who created +from nothing the world and all it encloses, and who preserves and +governs it according to the laws of his infinite wisdom, and the +perfections of his infinite goodness and justice, which are all so +evident in his works. + +Such are the ideas that Christianity gives us of the Divinity. Let us +now see whether they accord with the other notions presented to us +by this religious system, and which it pretends were revealed by God +himself; or, in other words, that these truths were received directly +from the Deity, who concealed them from the remainder of mankind, and +deprived them of a knowledge of his essence. Thus the Christian religion +is founded upon a special revelation. And to whom was the revelation +made? At first to Abraham, and then to his posterity. The God of the +universe, then, the Father of all men, was only willing to be known to +the descendants of a Chaldean, who for a long series of years were the +exclusive possessors of the knowledge of the true God. By an effect of +his special kindness, the Jewish people was for a long time the only +race favored with a revelation equally necessary for all men. This +was the only people which understood the relations between man and the +Supreme Being. All other nations wandered in darkness, or possessed no +ideas of the Sovereign of nature but such as were crude, ridiculous, or +criminal. + +Thus, at the very first step, do we not see that Christianity impairs +the goodness and justice of its God? A revelation to a particular people +only announces a partial God, who favors a portion of his children, to +the prejudice of all the others; who consults only his caprice, and not +real merit; who, incapable of conferring happiness upon all men, shows +his tenderness solely to some individuals, who have, however, no titles +upon his consideration not possessed by the others. What would you say +of a father who, placed at the head of a numerous family, had no eyes +but for a single one of his children, and who never allowed himself to +be seen by any of them except that favored one? What would you say if he +was displeased with the rest for not being acquainted with his features, +notwithstanding he would never allow them to approach his person? Would +you not accuse such a father of caprice, cruelty, folly, and a want of +reason, if he visited with his anger the children whom he had himself +excluded from his presence? Would you not impute to him an injustice +of which none but the most brutal of our species could be guilty if he +actually punished them for not having executed orders which he was never +pleased to give them? + +Conclude, then, with me, Madam, that the revelation of a religion to +only a single tribe or nation sets forth a God neither good, impartial, +nor equitable, but an unjust and capricious tyrant, who, though he may +show kindness and preference to some of his creatures, at any rate +acts with the greatest cruelty towards all the others. This admitted, +revelation does not prove the goodness, but the caprice and partiality +of the God that religion represents to us as full of sagacity, +benevolence, and equity, and that it describes as the common father of +all the inhabitants of the earth. If the interest and self-love of those +whom he favors makes them admire the profound views of a God because +he has loaded them with benefits to the prejudice of their brethren, +he must appear very unjust, on the other hand, to all those who are +the victims of his partiality. A hateful pride alone could induce a few +persons to believe that they were, to the exclusion of all others, the +cherished children of Providence. Blinded by their vanity, they do not +perceive that it is to give the lie to universal and infinite goodness +to suppose that God was capable of favoring with his preference some +men or nations, to the exclusion of others. All ought to be equal in his +eyes if it is true they are all equally the work of his hands. + +It is nevertheless, upon partial revelations that are founded all +the religions of the world. In the same manner that every individual +believes himself the most important being in the universe, every nation +entertains the idea that it ought to enjoy the peculiar tenderness of +the Sovereign of nature, to the exclusion of all the others. If the +inhabitants of Hindostan imagine that it was for them alone that Brama +spoke, the Jews and the Christians have persuaded themselves that it was +only for them that the world was created, and that it is solely for them +that God was revealed. + +But let us suppose for a moment that God has really made himself known. +How could a pure spirit render himself sensible? What form did he take? +Of what material organs did he make use in order to speak? How can an +infinite Being communicate with those which are finite? I may be assured +that, to accommodate himself to the weakness of his creatures, he made +use of the agency of some chosen men to announce his wishes to all the +rest, and that he filled these agents with his spirit, and spoke by +their mouths. But can we possibly conceive that an infinite Being could +unite himself with the finite nature of man? How can I be certain that +he who professes to be inspired by the Divinity does not promulgate his +own reveries or impostures as the oracles of heaven? What means have +I of recognizing whether God really speaks by his voice? The immediate +reply will be, that God, to give weight to the declarations of those +whom he has chosen to be his interpreters, endowed them with a portion +of his own omnipotence, and that they wrought miracles to prove their +divine mission. + +I therefore inquire, What is a miracle? I am told that it is an +operation contrary to the laws of nature, which God himself has fixed; +to which I reply, that, according to the ideas I have formed of the +divine wisdom, it appears to me impossible that an immutable God can +change the wise laws which he himself has established. I thence conclude +that miracles are impossible, seeing they are incompatible with our +ideas of the wisdom and immutability of the Creator of the universe. +Besides, these miracles would be useless to God. If he be omnipotent, +can he not modify the minds of his creatures according to his own will? + +To convince and to persuade them, he has only to will that they shall be +convinced and persuaded. He has only to tell them things that are clear +and sensible, things that may be demonstrated; and to evidence of such +a kind they will not fail to give their assent. To do this, he will have +no need either of miracles or interpreters; truth alone is sufficient to +win mankind. + +Supposing, nevertheless, the utility and possibility of these miracles, +how shall I ascertain whether the wonderful operation which I see +performed by the interpreter of the Deity be conformable or contrary to +the laws of nature? Am I acquainted with all these laws? May not he who +speaks to me in the name of the Lord execute by natural means, though to +me unknown, those works which appear altogether extraordinary? How shall +I assure myself that he does not deceive me? Does not my ignorance of +the secrets and shifts of his art expose me to be the dupe of an able +impostor, who might make use of the name of God to inspire me with +respect, and to screen his deception? Thus his pretended miracles ought +to make me suspect him, even though I were a witness of them; but how +would the case stand, were these miracles said to have been performed +some thousands of years before my existence? I shall be told that they +were attested by a multitude of witnesses; but if I cannot trust to +myself when a miracle is performing, how shall I have confidence in +others, who may be either more ignorant or more stupid than myself, +or who perhaps thought themselves interested in supporting by their +testimony tales entirely destitute of reality? + +If, on the contrary, I admit these miracles, what do they prove to +me? Will they furnish me with a belief that God has made use of his +omnipotence to convince me of things which are in direct opposition +to the ideas I have formed of his essence, his nature, and his divine +perfections? If I be persuaded that God is immutable, a miracle will not +force me to believe that he is subject to change. If I be convinced that +God is just and good, a miracle will never be sufficient to persuade me +that he is unjust and wicked. If I possess an idea of his wisdom, all +the miracles in the world would not persuade me that God would act like +a madman. Shall I be told that he would consent to perform miracles that +destroy his divinity, or that are proper only to erase from the minds of +men the ideas which they ought to entertain of his infinite perfections? +This, however, is what would happen were God himself to perform, or +to grant the power of performing, miracles in favor of a particular +revelation. He would, in that case, derange the course of nature, to +teach the world that he is capricious, partial, unjust, and cruel; he +would make use of his omnipotence purposely to convince us that his +goodness was insufficient for the welfare of his creatures; he would +make a vain parade of his power, to hide his inability to convince +mankind by a single act of his will. In short, he would interfere with +the eternal and immutable laws of nature, to show us that he is subject +to change, and to announce to mankind some important news, which they +had hitherto been destitute of, notwithstanding all his goodness. + +Thus, under whatever point of view we regard revelation, by whatever +miracles we may suppose it attested, it will always be in contradiction +to the ideas we have of the Deity. They will show us that he acts in +an unjust and an arbitrary manner, consulting only his own whims in the +favors he bestows, and continually changing his conduct; that he was +unable to communicate all at once to mankind the knowledge necessary +to their existence, and to give them that degree of perfection of which +their natures were susceptible. Hence, Madam, you may see that the +supposition of a revelation can never be reconciled with the infinite +goodness, justice, omnipotence, and immutability of the Sovereign of the +universe. + +They will not fail to tell you that the Creator of all things, the +independent Monarch of nature is the master of his favors; that he owes +nothing to his creatures; that he can dispose of them as he pleases, +without any injustice, and without their having any right of complaint; +that man is incapable of sounding the profundity of his decrees; and +that his justice is not the justice of men. But all these answers, which +divines have continually in their mouths, serve only to accelerate +the destruction of those sublime ideas which they have given us of the +Deity. The result appears to be, that God conducts himself according to +the maxims of a fantastic sovereign, who, satisfied in having rewarded +some of his favorites, thinks himself justified in neglecting the rest +of his subjects, and to leave them groaning in the most deplorable +misery. + +You must acknowledge, Madam, it is not on such a model that we can form +a powerful, equitable, and beneficent God, whose omnipotence ought to +enable him to procure happiness to all his subjects, without fear of +exhausting the treasures of his goodness. + +If we are told that divine justice bears no resemblance to the justice +of men, I reply, that in this case we are not authorized to say that God +is _just_; seeing that by justice it is not possible for us to conceive +any thing except a similar quality to that called justice by the beings +of our own species. If divine justice bears no resemblance to human +justice,--if, on the contrary, this justice resembles what we call +injustice,--then all our ideas confound themselves, and we know not +either what we mean or what we say when we affirm that God is just +According to human ideas, (which are, however, the only ones that men +are possessed of,) justice will always exclude caprice and partiality; +and never can we prevent ourselves from regarding as iniquitous and +vicious a sovereign who, being both able and willing to occupy himself +with the happiness of his subjects, should plunge the greatest number +of them into misfortune, and reserve his kindness for those to whom his +whims have given the preference. + +With respect to telling us that _God owes nothing to his creatures_, +such an atrocious principle is destructive of every idea of justice and +goodness, and tends visibly to sap the foundation of all religion. A God +that is just and good owes happiness to every being to whom he has given +existence; he ceases to be just and good if he produce them only to +render them miserable; and he would be destitute of both wisdom and +reason were he to give them birth only to be the victims of his caprice. +What should we think of a father bringing children into the world for +the sole purpose of putting their eyes out and tormenting them at his +ease? + +On the other hand, all religions are entirely founded upon the +reciprocal engagements which are supposed to exist between God and his +creatures. If God owes nothing to the latter, if he is not under an +obligation to fulfil his engagements to them when they have fulfilled +theirs to him, of what use is religion? What motives can men have to +offer their homage and worship to the Divinity? Why should they feel +much desire to love or serve a master who can absolve himself of all +duty towards those, who entered his service with an expectation of the +recompense promised under such circumstances? + +It is easy to see that the destructive ideas of divine justice which are +inculcated are only founded upon a fatal prejudice prevalent among the +generality of men, leading them to suppose that unlimited power must +inevitably exempt its possessor from an accordance with the laws of +equity; that force can confer the right of committing bad actions; and +that no one could properly demand an account of his conduct of a man +sufficiently powerful to carry out all his caprices. These ideas are +evidently borrowed from the conduct of tyrants, who no sooner find +themselves possessed of absolute power than they cease to recognize any +other rules than their own fantasies, and imagine that justice has no +claims upon potentates like them. + +It is upon this frightful model that theologians have formed that God +whom they, notwithstanding, assert to be a just being, while, if the +conduct they attribute to him was true, we should be constrained +to regard him as the most unjust of tyrants, as the most partial of +fathers, as the most fantastic of princes, and, in a word, as a being +the most to be feared and the least worthy of love that the imagination +could devise. We are informed that the God who created all men has been +unwilling to be known except to a very small number of them, and that +while this favored portion exclusively enjoyed the benefits of his +kindness, all the others were objects of his anger, and were only +created by him to be left in blindness for the very purpose of punishing +them in the most cruel manner. We see these pernicious characteristics +of the Divinity penetrating the entire economy of the Christian +religion; we find them in the books which are pretended to be inspired, +and we discover them in the dogmas of predestination and grace. In +a word, every thing in religion announces a despotic God, whom his +disciples vainly attempt to represent to us as just, while all that they +declare of him only proves his injustice, his tyrannical caprices, his +extravagances, so frequently cruel, and his partiality, so pernicious to +the greater portion of the human race. + +When we exclaim against conduct which, in the eyes of all reasonable +men, must appear so excessively capricious, it is expected that our +mouths will be closed by the assertion that God is omnipotent, that +it is for him to determine how he will bestow benefits, and that he +is under no obligations to any of his creatures. His apologists end +by endeavoring to intimidate us with the frightful and iniquitous +punishments that he reserves for those who are so audacious as to +murmur. + +It is easy to perceive the futility of these arguments. Power, I do +contend, can never confer the right of violating equity. Let a sovereign +be as powerful as he may, he is not on that account less blamable when +in rewards and punishments he follows only his caprice. It is true, we +may fear him, we may flatter him, we may pay him servile homage; but +never shall we love him sincerely; never shall we serve him faithfully; +never shall we look up to him as the model of justice and goodness. If +those who receive his kindness believe him to be just and good, those +who are the objects of his folly and rigor cannot prevent themselves +from detesting his monstrous iniquity in their hearts. + +If we be told that we are only as worms of earth relatively to God, or +that we are only like a vase in the hands of a potter, I reply in this +case, that there can neither be connection nor moral duty between the +creature and his Creator; and I shall hence conclude that religion +is useless, seeing that a worm of earth can owe nothing to a man who +crushes it, and that the vase can owe nothing to the potter that has +formed it. In the Supposition that man is only a worm or an earthen +vessel in the eyes of the Deity, he would be incapable either of serving +him, glorifying him, honoring him, or offending him. We are, however, +continually told that man is capable of merit and demerit in the sight +of his God, whom he is ordered to love, serve, and worship. We are +likewise assured that it was man alone whom the Deity had in view in all +his works; that it is for him alone the universe was created; for him +alone that the course of nature was so often deranged; and, in short, it +was with a view of being honored, cherished, and glorified by man that +God has revealed himself to us. According to the principles of the +Christian religion, God does not cease, for a single instant, his +occupations for man, this _worm of earth_, this _earthen vessel_, which +he has formed. Nay, more: man is sufficiently powerful to influence +the honor, the felicity, and the glory of his God; it rests with man to +please him or to irritate him, to deserve his favor or his hatred, to +appease him or to kindle his wrath. + +Do you not perceive, Madam, the striking contradictions of those +principles which, nevertheless, form the basis of all revealed +religions? Indeed, we cannot find one of them that is not erected on the +reciprocal influence between God and man, and between man and God. Our +own species, which are annihilated (if I may use the expression) +every time that it becomes necessary to whitewash the Deity from some +reproachful stain of injustice and partiality,--these miserable beings, +to whom it is pretended that God owes nothing, and who, we are assured, +are unnecessary to him for his own felicity,--the human race, which is +nothing in his eyes, becomes all at once the principal performer on the +stage of nature. We find that mankind are necessary to support the glory +of their Creator; we see them become the sole objects of his care; we +behold in them the power to gladden or afflict him; we see them meriting +his favor and provoking his wrath. According to these contradictory +notions concerning the God of the universe, the source of all felicity, +is he not really the most wretched of beings? We behold him perpetually +exposed to the insults of men, who offend him by their thoughts, their +words, their actions, and their neglect of duty. They incommode him, +they irritate him, by the capriciousnes of their minds, by their +actions, their desires, and even by their ignorance. If we admit those +Christian principles which suppose that the greater portion of the human +race excites the fury of the Eternal, and that very few of them live +in a manner conformable to his views, will it not necessarily result +therefrom, that in the immense crowd of beings whom God has created +for his glory, only a very small number of them glorify and please +him; while all the rest are occupied in vexing him, exciting his wrath, +troubling his felicity, deranging the order that he loves, frustrating +his designs, and forcing him to change his immutable intentions? + +You are, undoubtedly, surprised at the contradictions to be encountered +at the very first step we take in examining this religion; and I take +upon myself to predict that your embarrassment will increase as you +proceed therein. If you coolly examine the ideas presented to us in +the revelation common both to Jews and Christians, and contained in the +books which they tell us are _sacred_, you will find that the Deity who +speaks is always in contradiction with himself; that he becomes his own +destroyer, and is perpetually occupied in undoing what he has just done, +and in repairing his own workmanship, to which, in the first instance, +he was incapable of giving that degree of perfection he wished it to +possess. He is never satisfied with his own works, and cannot, in spite +of his omnipotence, bring the human race to the point of perfection he +intended. The books containing the revelation, on which Christianity is +founded, every where display to us a God of goodness in the commission +of wickedness; an omnipotent God, whose projects unceasingly miscarry; +an immutable God, changing his maxims and his conduct; an omniscient +God, continually deceived unawares; a resolute God, yet repenting of his +most important actions; a God of wisdom, whose arrangements never attain +success. He is a great God, who occupies himself with the most puerile +trifles; an all-sufficient God, yet subject to jealousy; a powerful God, +yet suspicious, vindictive, and cruel; and a just God, yet permitting +and prescribing the most atrocious iniquities. In a word, he is a +perfect God, yet displaying at the same time such imperfections and +vices that the most despicable of men would blush to resemble him. + +Behold, Madam, the God whom this religion orders you to adore _in spirit +and in truth_. I reserve for another letter an analysis of the holy +books which you are taught to respect as the oracles of heaven. I +now perceive for the first time that I have perhaps made too long a +dissertation; and I doubt not you have already perceived that a system +built on a basis possessing so little solidity as that of the God whom +his devotees raise with one hand and destroy with the other, can have no +stability attached to it, and can only be regarded as a long tissue of +errors and contradictions. I am, &c. + + + + +LETTER III. An Examination of the Holy Scriptures, of the Nature of the +Christian Religion, and of the Proofs upon which Christianity is founded + +You have seen, Madam, in my preceding letter, the incompatible and +contradictory ideas which this religion gives us of the Deity. You will +have seen that the revelation which is announced to us, instead of being +the offspring of his goodness and tenderness for the human race, is +really only a proof of injustice and partiality, of which a God who is +equally just and good would be entirely incapable. Let us now examine +whether the ideas suggested to us by these books, containing the divine +oracles, are more rational, more consistent, or more conformable to the +divine perfections. Let us see whether the statements related in the +Bible, whether the commands prescribed to us in the name of God himself, +are really worthy of God, and display to us the characters of infinite +wisdom, goodness, power, and justice. + +These inspired books go back to the origin of the world. Moses, the +confidant, the interpreter, the historian of the Deity, makes us (if we +may use such an expression) witnesses of the formation of the universe. +He tells us that the Eternal, tired of his inaction, one fine day took +it into his head to create a world that was necessary to his glory. To +effect this, he forms matter out of nothing; a pure spirit produces a +substance which has no affinity to himself; although this God fills all +space with his immensity, yet still he found room enough in it to admit +the universe, as well as all the material bodies contained therein. + +These, at least, are the ideas which divines wish us to form respecting +the creation, if such a thing were possible as that of possessing a +clear idea of a pure spirit producing matter. But this discussion is +throwing us into metaphysical researches, which I wish to avoid. It will +be sufficient to you that you may console yourself for not being able +to comprehend it, seeing that the most profound thinkers, who talk about +the creation or the eduction of the world from nothing, have no ideas on +the subject more precise than those which you form to yourself. As soon, +Madam, as you take the trouble to reflect thereon, you will find that +divines, instead of explaining things, have done nothing but invent +words, in order to render them dubious, and to confound all our natural +conceptions. + +I will not, however, tire you by a fastidious display of the blunders +which fill the narrative of Moses, which they announce to us as being +dictated by the Deity. If we read it with a little attention, we +shall perceive in every page philosophical and astronomical errors, +unpardonable in an inspired author, and such as we should consider +ridiculous in any man, who, in the most superficial manner, should have +studied and contemplated nature. + +You will find, for example, light created before the sun, although this +star is visibly the source of light which communicates itself to our +globe. You will find the evening and the morning established before the +formation of this same sun, whose presence alone produces day, whose +absence produces night, and whose different aspects constitute morning +and evening. You will there find that the moon is spoken of as a body +possessing its own light, in a similar manner as the sun possesses it, +although this planet is a dark body, and receives its light from the +sun. These ignorant blunders are sufficient to show you that the Deity +who revealed himself to Moses was quite unacquainted with the nature of +those substances which he had created out of nothing, and that you at +present possess more information respecting them than was once possessed +by the Creator of the world. + +I am not ignorant that our divines have an answer always ready to those +difficulties which would attack their divine science, and place their +knowledge far below that of Galileo, Descartes, Newton, and even below +that of young people who have scarcely studied the first elements of +natural philosophy. They will tell us that God, in order to render +himself intelligible to the savage and ignorant Jews, spoke in +conformity to their imperfect notions, in the false and incorrect +language of the vulgar. We must not be imposed upon by this solution, +which our doctors regard as triumphant, and which they so frequently +employ when it becomes necessary to justify the Bible against the +ignorance and vulgarities contained therein. We answer them, that a God +who knows every thing, and can perform every thing, might by a single +word have rectified the false notions of the people he wished to +enlighten, and enabled them to know the nature of bodies more perfectly +than the most able men who have since appeared. If it be replied that +revelation is not intended to render men learned, but to make them +pious, I answer that revelation was not sent to establish false notions; +that it would be unworthy of God to borrow the language of falsehood and +ignorance; that the knowledge of nature, so far from being an injury to +piety, is, by the avowal of divines, the most proper study to display +the greatness of God. They tell us that religion would be unmovable, +were it conformable to true knowledge; that we should have no objections +to make to the recital of Moses, nor to the philosophy of the Holy +Scriptures, if we found nothing but what was continually confirmed by +experience, astronomy, and the demonstrations of geometry. + +To maintain a contrary opinion, and to say that God is pleased in +confounding the knowledge of men and in rendering it useless, is to +pretend that he is pleased with making us ignorant and changeable, and +that he condemns the progress of the human mind, although we ought to +suppose him the author of it. To pretend that God was obliged in the +Scriptures to conform himself to the language of men, is to pretend that +he withdrew his assistance from those he wished to enlighten, and +that he was unable of rendering them susceptible of comprehending the +language of truth. This is an observation not to be lost sight of in the +examination of revelation, where we find in each page that God expresses +himself in a manner quite unworthy of the Deity. Could not an omnipotent +God, instead of degrading himself, instead of condescending to speak the +language of ignorance, so far enlighten them as to make them understand +a language more true, more noble, and more conformable to the ideas +which are given us of the Deity? An experienced master by degrees +enables his scholars to understand what he wishes to teach them, and +a God ought to be able to communicate to them immediately all the +knowledge he intended to give them. + +However, according to Genesis, God, after creating the world, produced +man from the dust of the earth. In the mean while we are assured that he +created him _in his own image_; but what was the image of God? How could +man, who is at least partly material, represent a pure spirit, which +excludes all matter? + +How could his imperfect mind be formed on the model of a mind possessing +all perfection, like that which we suppose in the Creator of the +universe? What resemblance, what proportion, what affinity could there +be between a finite mind united to a body, and the infinite spirit of +the Creator? These, doubtless, are great difficulties; hitherto it has +been thought impossible to decide them; and they will probably for +a long time employ the minds of those who strive to understand +the incomprehensible meaning of a book which God provided for our +instruction. + +But why did God create man? Because he wished to people the universe +with intelligent beings, who would render him homage, who should witness +his wonders, who should glorify him, who should meditate and contemplate +his works, and merit his favors by their submission to his laws. + +Here we behold man becoming necessary to the dignity of his God, who +without him would live without being glorified, who would receive no +homage, and who would be the melancholy Sovereign of an empire without +subjects--a condition not suited to his vanity. I think it useless to +remark to you what little conformity we find between those ideas and +such as are given us of a self-sufficient being, who, without the +assistance of any other, is supremely happy. All the characters in which +the Bible portrays the Deity are always borrowed from man, or from a +proud monarch; and we every where find that instead of having made man +after his own image, it is man that has always made God after the image +of himself, that has conferred on him his own way of thinking, his own +virtues, and his own vices. + +But did this man whom the Deity has created for his glory faithfully +fulfil the wishes of his Creator? This subject that he has just +acquired--will he be obedient? will he render homage to his power? will +he execute his will? He has done nothing of the kind. Scarcely is he +created when he becomes rebellious to the orders of his Sovereign; he +eats a forbidden fruit which God has placed in his way in order to tempt +him, and by this act draws the divine wrath not only on himself, but on +all his posterity. Thus it is that he annihilates at one blow the great +projects of the Omnipotent, who had no sooner made man for his glory +than he becomes offended with that conduct which he ought to have +foreseen. + +Here he finds himself obliged to change his projects with regard to +mankind; he becomes their enemy, and condemns them and the whole of the +race (who had not yet the power of sinning) to innumerable penalties, +to cruel calamities, and to death! What do I say? To punishments which +death itself shall not terminate! Thus God, who wished to be glorified, +is not glorified; he seems to have created man only to offend him, that +he might afterwards punish the offender. + +In this recital, which is founded on the Bible, can you recognize, +Madam, an omnipotent God, whose orders are always accomplished, and +whose projects are all necessarily executed? In a God who tempts us, or +who permits us to be tempted, do you behold a being of beneficence and +sincerity? In a God who punishes the being he has tempted, or subjected +to temptation, do you perceive any equity? In a God who extends his +vengeance even to those who have not sinned, do you behold any shadow +of justice? In a God who is irritated at what he knew must necessarily +happen, can you imagine any foresight? In the rigorous punishments by +which this God is destined to avenge himself of his feeble creatures, +both in this world and the next, can you perceive the least appearance +of goodness? + +It is, however, this history, or rather this fable, on which is founded +the whole edifice of the Christian religion. + +If the first man had not been disobedient, the human race had not +been the object of the divine wrath, and would have had no need of a +Redeemer. If this God, who knows all things, foresees all things, and +possesses all power, had prevented or foreseen the fault of Adam, it +would not have been necessary for God to sacrifice his own innocent Son +to appease his fury. Mankind, for whom he created the universe, +would then have been always happy; they would not have incurred the +displeasure of that Deity who demanded their adoration. In a word, +if this apple had not been imprudently eaten by Adam and his spouse, +mankind would not have suffered so much misery, man would have enjoyed +without interruption the immortal happiness to which God had destined +him, and the views of Providence towards his creatures would not have +been frustrated. + +It would be useless to make reflections on notions so whimsical, so +contrary to the wisdom, the power, and the justice of the Deity. It +is doing quite enough to compare the different objects which the +Bible presents to us, to perceive their inutility, absurdities, and +contradictions. We there see, continually, a wise God conducting himself +like a madman. He defeats His own projects that he may afterwards repair +them, repents of what he has done, acts as if he had foreseen nothing, +and is forced to permit proceedings which his omnipotence could not +prevent. In the writings revealed by this God, he appears occupied only +in blackening his own character, degrading himself, vilifying himself, +even in the eyes of men whom he would excite to worship him and pay +him homage; overturning and confounding the minds of those whom he +had designed to enlighten. What has just been said might suffice to +undeceive us with respect to a book which would pass better as being +intended to destroy the idea of a Deity, than as one containing the +oracles dictated and revealed by him. Nothing but a heap of absurdities +could possibly result from principles so false and irrational; +nevertheless, let us take another glance at the principal objects which +this divine work continually offers to our consideration. Let us pass on +to the Deluge. The holy books tell us, that in spite of the will of +the Almighty, the whole human race, who had already been punished by +infirmities, accidents, and death, continued to give themselves up to +the most unaccountable depravity. God becomes irritated, and repents +having created them. Doubtless he could not have foreseen this +depravity; yet, rather than change the wicked disposition of their +hearts, which he holds in his own hands, he performs the most +surprising, the most impossible of miracles. He at once drowns all the +inhabitants, with the exception of some favorites, whom he destines to +re-people the earth with a chosen race, that will render themselves more +agreeable to their God. + +But does the Almighty succeed in this new project? The chosen race, +saved from the waters of the deluge, on the wreck of the earth's +destruction, begin again to offend the Sovereign of nature, abandon +themselves to new crimes, give themselves up to idolatry, and forgetting +the recent effects of celestial vengeance, seem intent only on provoking +heaven by their wickedness. In order to provide a remedy, God chooses +for his favorite the idolater Abraham. To him he discovers himself; he +orders him to renounce the worship of his fathers, and embrace a new +religion. To guarantee this covenant, the Sovereign of nature prescribes +a melancholy, ridiculous, and whimsical ceremony, to the observance of +which a God of wisdom attaches his favors. The posterity of this chosen +man are consequently to enjoy, for everlasting, the greatest advantages; +they will always be the most partial objects of tenderness, with the +Almighty; they will be happier than all other nations, whom the Deity +will abandon to occupy himself only for them. + +These solemn promises, however, have not prevented the race of Abraham +from becoming the slaves of a vile nation, that was detested by the +Eternal; his dear friends experienced the most cruel treatment on the +part of the Egyptians. God could not guarantee them from the misfortune +that had befallen them; but in order to free them again, he raised up to +them a liberator, a chief, who performed the most astonishing miracles. +At the voice of Moses all nature is confounded; God employs him to +declare his will; yet he who could create and annihilate the world +could not subdue Pharaoh. The obstinacy of this prince defeats, in +ten successive trials, the divine omnipotence, of which Moses is the +depositary. After having vainly attempted to overcome a monarch whose +heart God had been pleased to harden, God has recourse to the most +ordinary method of rescuing his people; he tells them to run off, after +having first counselled them to rob the Egyptians. The fugitives are +pursued; but God, who protects these robbers, orders the sea to +swallow up the miserable people who had the temerity to run after their +property. + +The Deity would, doubtless, have reason to be satisfied with the +conduct of a people that he had just delivered by such a great number +of miracles. Alas! neither Moses nor the Almighty could succeed in +persuading this obstinate people to abandon the false gods of that +country where they had been so miserable; they preferred them to the +living God who had just saved them. All the miracles which the Eternal +was daily performing in favor of Israel could not overcome their +stubbornness, which was still more inconceivable and wonderful than the +greatest miracles. These wonders, which are now extolled as convincing +proofs of the divine mission of Moses, were by the confession of this +same Moses, who has himself transmitted us the accounts, incapable of +convincing the people who were witnesses of them, and never produced the +good effects which the Deity proposed to himself in performing them. + +The credulity, the obstinacy, the continual depravity of the Jews, +Madam, are the most indubitable proofs of the falsity of the miracles +of Moses, as well as those of all his successors, to whom the Scriptures +attribute a supernatural power. If, in the face of these facts, it be +pretended that these miracles are attested, we shall be compelled, at +least, to agree that, according to the Bible account, they have been +entirely useless, that the Deity has been constantly baffled in all +his projects, and that he could never make of the Hebrews a people +submissive to his will. + +We find, however, God continues obstinately employed to render his +people worthy of him; he does not lose sight of them for a moment; he +sacrifices whole nations to them, and sanctions their rapine, violence, +treason, murder, and usurpation. In a word, he permits them to do +any thing to obtain his ends. He is continually sending them chiefs, +prophets, and wonderful men, who try in vain to bring them to their +duty. The whole history of the Old Testament displays nothing but the +vain efforts of God to vanquish the obstinacy of his people. To succeed +in this, he employs kindnesses, miracles, and severity. Sometimes +he delivers up to them whole nations, to be hated, pillaged, and +exterminated; at other times he permits these same nations to exercise +over his favorite people the greatest of cruelties. He delivers them +into the hands of their enemies, who are likewise the enemies of God +himself. Idolatrous nations become masters of the Jews, who are left to +feel the insults, the contempt, and the most unheard-of severities, and +are sometimes compelled to sacrifice to idols, and to violate the law of +their God. The race of Abraham becomes the prey of impious nations. The +Assyrians, Persians, Greeks, and Romans make them successively undergo +the most cruel treatment and suffer the most bloody outrages, and God +even permits his temple to be polluted in order to punish the Jews. + +To terminate, at length, the troubles of his cherished people, the pure +Spirit that created the universe sends his own Son. It is said that he +had already been announced by his prophets, though this was certainly +done in a manner admirably adapted to prevent his being known on his +arrival. This Son of God becomes a man through his kindness for the +Jews, whom he came to liberate, to enlighten, and to render the most +happy of mortals. Being clothed with divine omnipotence, he performs the +most astonishing miracles, which do not, however, convince the Jews. +He can do every thing but convert them. Instead of converting and +liberating the Jews, he is himself compelled, notwithstanding all his +miracles, to undergo the most infamous of punishments, and to terminate +his life like a common malefactor. God is condemned to death by the +people he came to save. The Eternal hardened and blinded those among +whom he sent his own Son; he did not foresee that this Son would be +rejected. What do I say? He managed matters in such a way as not to +be recognized, and took such steps that his favorite people derived no +benefit from the coming of the Messiah. In a word, the Deity seems to +have taken the greatest care that his projects, so favorable to the +Jews, should be nullified and rendered unprofitable! + +When we expostulate against a conduct so strange and so unworthy of the +Deity, we are told it was necessary for every thing to take place in +such a manner, for the accomplishment of prophecies which had announced +that the Messiah should be disowned, rejected, and put to death. But why +did God, who knows all, and who foresaw the fate of his dear Son, form +the project of sending him among the Jews, to whom he must have known +that his mission would be useless? Would it not have been easier neither +to announce him nor send him? Would it not have been more conformable to +divine omnipotence to spare himself the trouble of so many miracles, +so many prophecies, so much useless labor, so much wrath, and' so many +sufferings to his own Son, by giving at once to the human race that +degree of perfection he intended for them? + +We are told it was necessary that the Deity should have a victim; that +to repair the fault of the first man, no expedient would be sufficient +but the death of another God; that the only God of the universe could +not be appeased but by the blood of his own Son. I reply, in the first +place, that God had only to prevent the first man from committing a +fault; that this would have spared him much chagrin and sorrow, and +saved the life of his dear Son. I reply, likewise, that man is incapable +of offending God unless God either permitted it or consented to it. I +shall not examine how it is possible for God to have a Son, who, being +as much a God as himself, can be subject to death. I reply, also, that +it is impossible to perceive such a grave fault and sin in taking an +apple, and that we can find very little proportion between the crime +committed against the Deity by eating an apple and his Son's death. + +I know well enough I shall be told that these are all mysteries; but I, +in my turn, shall reply, that mysteries are imposing words, imagined by +men who know not how to get themselves out of the labyrinth into which +their false reasonings and senseless principles have once plunged them. + +Be this as it may, we are assured that the Messiah, or the deliverer +of the Jews, had been clearly predicted and described by the prophecies +contained in the Old Testament. In this case, I demand why the Jews have +disowned this wonderful man, this God whom God sent to them. They answer +me, that the incredulity of the Jews was likewise predicted, and that +divers inspired writers had announced the death of the Son of God. To +which I reply, that a sensible God ought not to have sent him under such +circumstances, that an omnipotent God ought to have adopted measures +more efficacious and certain to bring his people into the way in which +he wished them to go. If he wished not to convert and liberate the Jews, +it was quite useless to send his Son among them, and thereby expose him +to a death that was both certain and foreseen. + +They will not fail to tell me, that in the end the divine, patience +became tired of the excesses of the Jews; that the immutable God, who +had sworn an eternal alliance with the race of Abraham, wished at length +to break the treaty, which he had, however, assured them should last +forever. It is pretended that God had determined to reject the Hebrew +nation, in order to adopt the Gentiles, whom he had hated and despised +nearly four thousand years. I reply, that this discourse is very little +conformable to the ideas we ought to have of a God who _changes not_, +whose mercy is _infinite_, and whose goodness is _inexhaustible_. I +shall tell them, that in this case the Messiah announced by the Jewish +prophets was destined for the Jews, and that he ought to have been their +liberator, instead of destroying their worship and their religion. If +it be possible to unravel any thing in these obscure, enigmatical, and +symbolical oracles of the prophets of Judea, as we find them in the +Bible,--if there be any means of guessing the meaning of the obscure +riddles, which have been decorated with the pompous name of prophecies, +we shall perceive that the inspired writers, when they are in a +good humor, always promised the Jews a man that will redress their +grievances, restore the kingdom of Judah, and not one that should +destroy the religion of Moses. If it were for the Gentiles that the +Messiah should come, he is no longer the Messiah promised to the Jews +and announced by their prophets. If Jesus be the Messiah of the Jews, he +could not be the destroyer of their nation. + +Should I be told that Jesus himself declared that he came to fulfil the +law of Moses, and not to abolish it, I ask why Christians do not observe +the law of the Jews? + +Thus, in whatever light we regard Jesus Christ, we perceive that he +could not be the man whom the prophets have predicted, since it is +evident that he came only to destroy the religion of the Jews, which, +though instituted by God himself, had nevertheless become disagreeable +to him. If this inconstant God, who was wearied with the worship of the +Jews, had at length repented of his injustice towards the Gentiles, it +was to them that he ought to have sent his Son. By acting in this way +he would at least have saved his old friends from a frightful _deicide_, +which he forced them to commit, because they were not able to recognize +the God he sent amongst them. Besides, the Jews were very pardonable in +not acknowledging their expected Messiah in an artisan of Galilee, who +was destitute of all the characteristics which the prophets had related, +and during whose lifetime his fellow-citizens were neither liberated nor +happy. + +We are told that he performed miracles. He healed the sick, caused the +lame to walk, gave sight to the blind, and raised the dead. At length he +accomplished his own resurrection. It might be so believed; yet he has +visibly failed in that miracle for which alone he came upon earth. He +was never able either to persuade or to convert the Jews, who witnessed +all the daily wonders that he performed. Notwithstanding those +prodigies, they placed him ignominiously on the cross. In spite of his +divine power, he was incapable of escaping punishment. He wished to die, +to render the Jews culpable, and to have the pleasure of rising again +the third day, in order to confound the ingratitude and obstinacy of his +fellow-citizens. What is the result? Did his fellow-citizens concede to +this great miracle, and have they at length acknowledged him? Far from +it; they never saw him. The Son of God, who arose from the dead in +secrecy, showed himself only to his adherents. They alone pretend +to have conversed with him; they alone have furnished us with the +particulars of his life and miracles; and yet by such suspicious +testimony they wish to convince us of the divinity of his mission +eighteen hundred years after the event, although he could not convince +his contemporaries, the Jews. + +We are then told that many Jews have been converted to Jesus Christ; +that after his death many others were converted; that the witnesses of +the life and miracles of the Son of God have sealed their testimony +with their blood; that men will not die to attest falsehood; that by a +visible effect of the divine power, the people of a great part of the +earth have adopted Christianity, and still persist in the belief of this +divine religion. + +In all this I perceive nothing like a miracle. I see nothing but what is +conformable to the ordinary progress of the human mind. An enthusiast, +a dexterous impostor, a crafty juggler; can easily find adherents in +a stupid, ignorant, and superstitious populace. These followers, +captivated by counsels, or seduced by promises, consent to quit a +painful and laborious life, to follow a man who gives them to understand +that he will make them _fishers of men_; that is to say, he will enable +them to subsist by his cunning tricks, at the expense of the multitude +who are always credulous. The juggler, with the assistance of +his remedies, can perform cures which seem miraculous to ignorant +spectators. These simple creatures immediately regard him as a +supernatural being. He adopts this opinion himself, and confirms the +high notions which his partisans have formed respecting him. He feels +himself interested in maintaining this opinion among his sectaries, and +finds out the secret of exciting their enthusiasm. To accomplish this +point, our empiric becomes a preacher; he makes use of riddles, obscure +sentences, and parables to the multitude, that always admire what they +do not understand. + +To render himself more agreeable to the people, he declaims among poor, +ignorant, foolish men, against the rich, the great, the learned; but +above all, against the _priests_, who in all ages have been _avaricious, +imperious, uncharitable, and burdensome_ to the people. If these +discourses be eagerly received among the vulgar, who are always morose, +envious, and jealous, they displease all those who see themselves the +objects of the invective and satire of the popular preacher. + +They consequently wish to check his progress, they lay snares for him, +they seek to surprise him in a fault, in order that they may unmask him +and have their revenge. By dint of imposture, he outwits them; yet, +in consequence of his miracles and illusions, he at length discovers +himself. He is then seized and punished, and none of his adherents +abide by him, except a few idiots, that nothing can undeceive; none +but partisans, accustomed to lead with him a life of idleness; none but +dexterous knaves, who wish to continue their impositions on the +public, by deceptions similar to those of their old master, by obscure, +unconnected, confused, and fanatical harangues, and by declamations +against _magistrates and priests_. These, who have the power in their +own hands, finish by persecuting them, imprisoning them, flogging them, +chastising them, and putting them to death. Poor wretches, habituated +to poverty, undergo all these sufferings with a fortitude which we +frequently meet with in malefactors. In some we find their courage +fortified by the zeal of fanaticism. This fortitude surprises, agitates, +excites pity, and irritates the spectators against those who torment +men whose constancy makes them looked upon as being innocent, who, it +is supposed, may possibly be right, and for whom compassion likewise +interests itself. It is thus that enthusiasm is propagated, and that +persecution always augments the number of the partisans of those who are +persecuted. + +I shall leave to you, Madam, the trouble of applying the history of our +juggler, and his adherents, to that of the founder, the apostles, and +the martyrs of the Christian religion. + +With whatever art they have written the life of Jesus Christ, which +we hold only from his apostles, or their disciples, it furnishes a +sufficiency of materials on which to found our conjectures. I shall only +observe to you, that the Jewish nation was remarkable for its credulity; +that the companions of Jesus were chosen from among the dregs of the +people; that Jesus always gave a preference to the populace, with whom +he wished, undoubtedly, to form a rampart against the _priests_; and +that, at last, Jesus was seized immediately after the most splendid of +his miracles. We see him put to death immediately after the resurrection +of Lazarus, which, even according to the gospel account, bears the most +evident characters of fraud, which are visible to every one who examines +it without prejudice. + +I imagine, Madam, that what I have just stated will suffice to show +you what opinion you ought to entertain respecting the founder of +Christianity and his first sectaries. These have been either dupes or +fanatics, who permitted themselves to be seduced by deceptions, and by +discourses conformable to their desires, or by dexterous impostors, who +knew how to make the best of the tricks of their old master, to whom +they have become such able successors. In this way did they establish a +religion which enabled them to live at the people's expense, and which +still maintains in abundance those we pay, at such a high rate, for +transmitting from father to son the fables, visions, and wonders which +were born and nursed in Judea. The propagation of the Christian faith, +and the constancy of their martyrs, have nothing surprising in them. The +people flock after all those that show them wonders, and receive without +reasoning on it every thing that is told them. They transmit to their +children the tales they have heard related, and by degrees these +opinions are adopted by kings, by the great, and even by the learned. + +As for the martyrs, their constancy has nothing supernatural in it. The +first Christians, as well as all new sectaries, were treated, by the +Jews and pagans, as disturbers of the public peace. They were already +sufficiently intoxicated with the fanaticism with which their religion +inspired them, and were persuaded that God held himself in readiness to +crown them, and to receive them into his eternal dwelling. In a word, +seeing the heavens opened, and being convinced that the end of the +world was approaching, it is not surprising that they had courage to +set punishment at defiance, to endure it with constancy, and to despise +death. To these motives, founded on their religious opinions, many +others were added, which are always of such a nature as to operate +strongly upon the minds of men. Those who, as Christians, were +imprisoned and ill-treated on account of their faith, were visited, +consoled, encouraged, honored, and loaded with kindnesses by their +brethren, who took care of and succored them during their detention, and +who almost adored them after their death. Those, on the other hand, who +displayed weakness, were despised and detested, and when they gave way +to repentance, they were compelled to undergo a rigorous penitence, +which lasted as long as they lived. Thus were the most powerful motives +united to inspire the martyrs with courage; and this courage has nothing +more supernatural about it than that which determines us daily to +encounter the most perilous dangers, through the fear of dishonoring +ourselves in the eyes of our fellow-citizens. Cowardice would expose us +to infamy all the rest of our days. There is nothing miraculous in the +constancy of a man to whom an offer is made, on the one hand, of eternal +happiness and the highest honors, and who, on the other hand, sees +himself menaced with hatred, contempt, and the most lasting regret. + +You perceive, then, Madam, that nothing can be easier than to overthrow +the proofs by which Christian doctors establish the revelation which +they pretend is so well authenticated. Miracles, martyrs, and prophecies +prove nothing. + +Were all the wonders true that are related in the Old and New Testament, +they would afford no proof in favor of divine omnipotence, but, on +the contrary, would prove the inability under which the Deity has +continually labored, of convincing mankind of the truths he wished to +announce to them. On the other hand, supposing these miracles to have +produced all the effects which the Deity had a right to expect from +them, we have no longer any reason to believe them, except on the +tradition and recitals of others, which are often suspicious, faulty, +and exaggerated. The miracles of Moses are attested only by Moses, or +by Jewish writers interested in making them believed by the people +they wished to govern. The miracles of Jesus are attested only by his +disciples, who sought to obtain adherents, in relating to a credulous +people prodigies to which they pretended to have been witnesses, or +which some of them, perhaps, believed they had really seen. All those +who deceive mankind are not always cheats; they are frequently +deceived by those who are knaves in reality. Besides, I believe I have +sufficiently proved, that miracles are repugnant to the essence of an +immutable God, as well as to his wisdom, which will not permit him to +alter the wise laws he has himself established. In short, miracles are +useless, since those related in Scripture have not produced the effects +which God expected from them. + +The proof of the Christian religion taken from prophecy has no better +foundation. Whoever will examine without prejudice these oracles +pretended to be divine will find only an ambiguous, unintelligible, +absurd, and unconnected jargon, entirely unworthy of a God who intended +to display his prescience, and to instruct his people with regard to +future events. There does not exist in the Holy Scriptures a single +prophecy sufficiently precise to be literally applied to Jesus Christ. +To convince yourself of this truth, ask the most learned of our doctors +which are the formal prophecies wherein they have the happiness to +discover the Messiah. You will then perceive that it is only by the aid +of forced explanations, figures, parables, and mystical interpretations, +by which they are enabled to bring forward any thing sensible and +applicable to the _god-made-man_ whom they tell us to adore. It would +seem as if the Deity had made predictions only that we might understand +nothing about them. + +In these equivocal oracles, whose meaning it is impossible to penetrate, +we find nothing but the language of intoxication, fanaticism, and +delirium. When we fancy we have found something intelligible, it is +easy to perceive that the prophets intended to speak of events that took +place in their own age, or of personages who had preceded them. It is +thus that our doctors apply gratuitously to Christ prophecies or rather +narratives of what happened respecting David, Solomon, Cyrus, &c. + +We imagine we see the chastisement of the Jewish people announced +in recitals where it is evident the only matter in question was the +Babylonish captivity. In this event, so long prior to Jesus Christ, +they have imagined finding a prediction of the dispersion of the Jews, +supposed to be a visible punishment for their _deicide_, and which +they now wish to pass off' as an indubitable proof of the truth of +Christianity. + +It is not, then, astonishing that the ancient and modern Jews do not +see in the prophets what our doctors teach us, and what they themselves +imagine they have seen. Jesus himself has not been more happy in his +predictions than his predecessors. In the gospel he announces to his +disciples in the most formal manner the destruction of the world and the +last judgment, as events that were at hand, and which must take place +before the existing generation had passed away. Yet the world still +endures, and appears in no danger of finishing. It is true, our doctors +pretend that, in the prediction of Jesus Christ, he spoke of the ruin of +Jerusalem by Vespasian and Titus; but none but those who have not read +the gospel would submit to such a change, or satisfy themselves with +such an evasion. Besides, in adopting it we must confess at least that +the Son of God himself was unable to prophesy with greater precision +than his obscure predecessors. + +Indeed, at every page of these sacred books, which we are assured were +inspired by God himself, this God seems to have made a revelation +only to conceal himself. He does not speak but to be misunderstood. He +announces his oracles in such a way only that we can neither comprehend +them nor make any application of them. He performs miracles only to +make unbelievers. He manifests himself to mankind only to stupefy their +judgment and bewilder the reason he has bestowed on them. The Bible +continually represents God to us as a seducer, an enticer, a suspicious +tyrant, who knows not what kind of conduct to observe with respect to +his subjects; who amuses himself by laying snares for his creatures, and +who tries them that he may have the pleasure of inflicting a punishment +for yielding to his temptations. This God is occupied only in building +to destroy, in demolishing to rebuild. Like a child disgusted with its +playthings, he is continually undoing what he has done, and breaking +what was the object of his desires. We find no foresight, no constancy, +no consistency in his conduct; no connection, no clearness in his +discourses. When he performs any thing, he sometimes approves what +he has done, and at other times repents of it. He irritates and vexes +himself with what he has permitted to be done, and, in spite of his +infinite power, he suffers man to offend him, and consents to let Satan, +his creature, derange all his projects. In a word, the revelations +of the Christians and Jews seem to have been imagined only to render +uncertain and to annihilate the qualities attributed to the Deity, and +which are declared to constitute his essence. The whole Scripture, the +entire system of the Christian religion, appears to be founded only +on the incapability of God, who was unable to render the human race as +wise, as good, and as happy as he wished them. The death of his innocent +Son, who was immolated to his vengeance, is entirely useless for the +most numerous portion of the earth's inhabitants; almost the whole human +race, in spite of the continued efforts of the Deity, continue to offend +him, to frustrate his designs, resist his will, and to persevere in +their wickedness. + +It is on notions so fatal, so contradictory, and so unworthy of a God +who is just, wise, and good, of a God that is rational, independent, +immutable, and omnipotent, on whom the Christian religion is founded, +and which religion is said to be established forever by God, who, +nevertheless, became disgusted with the religion of the Jews, with whom +he had made and sworn an eternal covenant. + +Time must prove whether God be more constant and faithful in fulfilling +his engagements with the Christians than he has been to fulfil those +he made with Abraham and his posterity. I confess, Madam, that his +past conduct alarms me as to what he may finally perform. If he himself +acknowledged by the mouth of Ezekiel that the laws he had given to the +Jews _were not good_, he may very possibly, some day or other, find +fault with those which he has given to Christians. + +Our priests themselves seem to partake of my suspicions, and to fear +that God will be wearied of that protection which he has so long granted +to his church. The inquietudes which they evince, the efforts which they +make to hinder the civilization of the world, the persecutions which +they raise against all those who contradict them, seem to prove that +they mistrust the promises of Jesus Christ, and that they are not +certainly convinced of the eternal durability of a religion which +does not appear to them divine, but because it gives them the right to +command like gods over their fellow-citizens. They would undoubtedly +consider the destruction of their empire a very grievous thing; but yet +if the sovereigns of the earth and their people should once grow weary +of the sacerdotal yoke, we may be sure the Sovereign of heaven would not +require a longer time to become equally disgusted. + +However this may be, Madam, I venture to hope the perusal of this letter +will fully undeceive you of a blind veneration for books which are +called _divine_, although they appear as if invented to degrade and +destroy the God who is asserted to be their author. My first letter, I +feel confident, enabled you to perceive that the dogmas established by +these same books, or subsequently fabricated to justify the ideas thus +given of God, are not less contrary to all notions of a Deity infinitely +perfect. A system which in the outset is based upon false principles can +never become any thing else than a mass of falsehoods. I am, &c. + + + + +LETTER IV. Of the fundamental dogmas of the Christian Religion + +You are aware, Madam, that our theological doctors pretend these +revealed books, which I summarily examined in my preceding letter, do +not include a single word that was not inspired by the Spirit of God. +What I have already said to you is sufficient to show that in setting +out with this supposition, the Divinity has formed a work the most +shapeless, imperfect, contradictory, and unintelligible which ever +existed; a work, in a word, of which any man of sense would blush with +shame to be the author. If any prophecy hath verified itself for the +Christians, it is that of Isaiah, which saith, "Hearing ye shall +hear, but shall not understand." But in this case we reply that it was +sufficiently useless to speak not to be comprehended; to reveal _that_ +which cannot be comprehended is to reveal _nothing_. + +We need not, then, be surprised if the Christians, notwithstanding the +revelation of which they assure us they have been the favorites, have +no precise ideas either of the Divinity, or of his will, or the way in +which his oracles are to be interpreted. The book from which they should +be able to do so serves only to confound the simplest notions, to throw +them into the greatest incertitude, and create eternal disputations. If +it was the project of the Divinity, it would, without doubt, be attended +with perfect success. The teachers of Christianity never agree on the +manner in which they are to understand the truths that God has given +himself the trouble to reveal; all the efforts which they have employed +to this time have not yet been capable of making any thing clear, and +the dogmas which they have successively invented have been insufficient +to justify to the understanding of one man of good sense the conduct of +ah infinitely perfect Being. + +Hence, many among them, perceiving the inconveniences which would result +from the reading of the holy books, have carefully kept them out of the +hands of the vulgar and illiterate; for they plainly foresaw that +if they were read by such they would necessarily bring on themselves +reproach, since it would never fail that every honest man of good sense +would discover in those books only a crowd of absurdities. Thus the +oracles of God are not even made for those for whom they are addressed; +it is requisite to be initiated in the mysteries of a priesthood, to +have the privilege of discerning in the holy writings the light which +the Divinity destined to all his dear children. But are the theologians +themselves able to make plain the difficulties which the sacred books +present in every page? By meditating on the mysteries which they +contain, have they given us ideas more plain of the intentions of the +Divinity? No; without doubt they explain one mystery by citing another; +they scatter In this case, why did it not prevent that fall and its +consequences? Was the reason of Adam corrupted even beforehand by +incurring the wrath of his God? Was it depraved before he had done any +thing to deprave it? + +To justify this strange conduct of Providence, to clear him from passing +as the author of sin, to save him the ridicule of being 'the cause or +the accomplice of offences which he did against himself, the theologians +have imagined a being subordinate to the divine power. It is the +secondary being they make the author of all the evil which is committed +in the universe. In the impossibility of reconciling the continual +disorders of which the world is the theatre with the purposes of a Deity +replete with goodness, the Creator and Preserver of the universe, who +delights in order, and who seeks only the happiness of his creatures, +they have trumped up a destructive genius, imbued with wickedness, who +conspires to render men miserable, and to overthrow the beneficent views +of the Eternal.. This bad and perverse being they call Satan, the Devil, +the Evil One; and we see him play a great game in all the religions of +the world, the founders of which have found in the impotence of Deity +the sources of both good and evil. By the aid of this imaginary being +they have been enabled to resolve all their difficulties; yet they could +not foresee that this invention, which went to annihilate or abridge the +power of Deity, was a system filled with palpable contradictions, +and that if the Devil were really the author of sin, it be he, in all +justice, who ought to undergo punishment. + +If God is the author of all, it is he who created the Devil; if the +Devil is wicked, if he strives to counteract the projects of the +Divinity, it is the Divinity who has allowed the overthrow of his +projects, or who has not had sufficient authority to prevent the Devil +from exercising his power. If God had wished that the Devil should not +have existed, the Devil would not have existed. God could annihilate him +at one word, or, at least, God could change his disposition if injurious +to us, and contrary to the projects of a beneficent Providence. Since, +then, the Devil does exist, and does such marvellous things as are +attributed to him, we are compelled to conclude that the Divinity has +found it good that he should exist and agitate, as he does, all his +works by a perpetual interruption and perversion of his designs. + +Thus, Madam, the invention of the Devil does not remedy the evil; on +the contrary, it but entangles the priests more and more. By placing +to Satan's account all the evil which he commits in the world, they +exculpate the Deity, of nothing; all the power with which they have +supposed the Devil invested is taken from that assigned to the Divinity; +and you know very well that according to the notions of the Christian +religion, the Devil has more adherents than God himself; they are +always stirring their fellow-creatures up to revolt against God; without +ceasing, in despite of God, Satan leads them into perdition, except one +man only, who refused to follow him, and who found grace in the eyes +of the Lord. You are not ignorant that the millions that follow the +standard of Beelzebub are to be plunged with him into eternal misery. + +But then has Satan himself incurred the disgrace of the All-powerful? By +what forfeit has he merited becoming the eternal object of the anger of +that God who created him? The Christian religion will explain all. It +informs us that the Devil was in his origin an angel; that is to say, +a pure spirit, full of perfections, created by the Divinity to occupy +a distinguishing situation in the celestial court, destined, like the +other ministers of the Eternal, to receive his orders, and to enjoy +perpetual blessedness. But he lost himself through ambition; his pride +blinded him, and he dared to revolt against his Creator; he engaged +other spirits, as pure as himself, in the same senseless enterprise; in +consequence of his rashness, he was hurled headlong out of heaven, his +miserable adherents were involved in his fall, and, having been hardened +by the divine pleasure in their foolish dispositions, they have no other +occupation assigned them in the universe than to tempt mankind, and +endeavor to augment the number of the enemies of God, and the victims of +his wrath. + +It is by the assistance of this fable that the Christian doctors +perceive the fall of Adam, prepared by the Almighty himself anterior +to the creation of the world. Was it necessary that the Divinity should +entertain a great desire that man might sin, since he would thereby have +an opportunity of providing the means of making him sinful? In effect, +it was the Devil who, in process of time, covered with the skin of a +serpent, solicited the mother of the human race to disobey God, and +involve her husband in her rebellion. But the difficulty is not removed +by these inventions. If Satan, in the time he was an angel, lived in +innocence, and merited the good will of his Maker, how came God to +suffer him to entertain ideas of pride, ambition, and rebellion? How +came this angel of light so blind as not to see the folly of such an +enterprise? Did he not know that his Creator was all-powerful? Who was +it that tempted Satan? What reason had the Divinity for selecting him to +be the object of his fury, the destroyer of his projects, the enemy of +his power? If pride be a sin, if the idea itself of rebellion is the +greatest of crimes, _sin was, then, anterior to sin_, and Lucifer +offended God, even in his state of purity; for, in fine, a being pure, +innocent, agreeable to his God, who had all the perfections of which a +creature could be susceptible, ought to be exempt from ambition, pride, +and folly. We ought, also, to say as much for our first parent, who, +notwithstanding his wisdom, his innocence, and the knowledge infused +into him by God himself, could not prevent himself from falling into the +temptation of a demon. + +Hence, in every shift, the priests invariably make God the author of +sin. It was God who tempted Lucifer before the creation of the world; +Lucifer, in his turn, became the tempter of man and the cause of all +the evil our race suffers. It appears, therefore, that God created both +angels and men to give them an opportunity of sinning. + +It is easy to perceive the absurdity of this system, to save which +the theologians have invented another still more absurd, that it might +become the foundation of all their religious revelations, and by means +of which they idly imagine they can fully justify the divine providence. +The system of truth supposes _the free will_ of man--that he is his own +master, capable of doing good or ill, and of directing his own plans. At +the words _free will_, I already perceive, Madam, that you tremble, and +doubtless anticipate a metaphysical dissertation. Rest assured of the +contrary; for I flatter myself that the question will be simplified and +rendered clear, I shall not merely say for you, but for all your sex who +are not resolved to be wilfully blind. + +To say that man is a free agent is to detract from the power of the +Supreme Being; it is to pretend that God is not the master of his own +will; it is to advance that a weak creature can, when it pleases him, +revolt against his Creator, derange his projects, disturb the order +which he loves, render his labors useless, afflict him with chagrin, +cause him sorrow, act with effect against him, and arouse his anger +and his passions. Thus, at the first glance, you perceive that this +principle gives rise to a crowd of absurdities. If God is the friend of +order, every thing performed by his creatures would necessarily conduce +to the maintenance of this order, because otherwise the divine will +would fail to have its effect If God has plans, they must of necessity +be always executed; if man can afflict his God, man is the master of +this God's happiness, and the league he has formed with the Devil is +potent enough to thwart the plans of the Divinity. In a word, if man is +free to sin, God is no longer Omnipotent. + +In reply, we are told that God, without detriment to his Omnipotence, +might make man a free agent, and that this liberty is a benefit by which +God places man in a situation where he may merit the heavenly bounty; +but, on the other hand, this liberty likewise exposes him to encounter +God's hatred, to offend him, and to be overwhelmed by infinite +sufferings. From this I conclude that this liberty is _not_ a benefit, +and that it evidently is inconsistent with divine goodness. This +goodness would be more real if men had always sufficient resolution to +do what is pleasing to God, conformably to order, and conducive to the +happiness of their fellow-creatures. If men, in virtue of their liberty, +do things contrary to the will of God, God, who is supposed to have the +prescience of foreseeing all, ought to have taken measures to prevent +men from abusing their liberty; if he foresaw they would sin, he ought +to have given them the means of avoiding it; if he could not prevent +them from doing ill, he has consented to the ill they have done; if he +has consented, he should not be offended; if he is offended, or if +he punish them for the evil they have done with his permission, he is +unjust and cruel; if he suffer them to rush on to their destruction, he +is bound afterwards to take them to himself; and he cannot with reason +find fault with them for the abuse of their liberty, in being deceived +or seduced by the objects which he himself had placed in their way to +seduce them, to tempt them, and to determine their wills to do evil.* + + * See what Bayle says, Diet. Crit., art. Origene, Rem. E.t + art. Pauliciens, Rem. E., F., M., and torn. iii. of the + Reponses aux Questions d'un Provincial. + +What would you say of a father who should give to his children, in the +infancy of age, and when they were without experience, the liberty +of satisfying their disordered appetites, till they should convince +themselves of their evil tendency? Would not such a parent be in the +right to feel uneasy at the abuse which they should make of their +liberty which he had given them? Would it not be accounted malice in +this parent, who should have foreseen what was to happen, not to have +furnished his children with the capacity of directing their own conduct +so as to avoid the evils they might be assailed with? Would it not show +in him the height of madness were he to punish them for the evil which +he had done, and the chagrin which they occasioned him? Would it not be +to himself that we should ascribe the sottishness and wickedness of his +children? + +You see, then, the points of view under which this system of men's +free will shows us the Deity. This free will becomes a present the most +dangerous, since it puts man in the condition of doing evil that is +truly frightful. We may thence conclude that this system, far from +justifying God, makes him capable of malice, imprudence, and injustice. +But this is to overturn all our ideas of a being perfectly, nay, +infinitely wise and good, consenting to punish his creatures for sins +which he gave them the power of committing, or, which is the same, +suffering the Devil to inspire them with evil. All the subtilties of +theology have really only a tendency to destroy the very notions itself +inculcates concerning the Divinity. This theology is evidently the tub +of the Danaides. + +It is a fact, however, that our theologians have imagined expedients to +support their ruinous suppositions. You have often heard mention made +of _predestination_ and _grace_--terrible words, which constantly +excite disputes among us, for which reason would be forced to blush if +Christians did not make it a duty to renounce reason, and which contests +are attended with consequences very dangerous to society. But let not +this surprise you; these false and obscure principles have even among +the theologians produced dissensions; and their quarrels would be +indifferent if they did not attach more importance to them than they +really deserve. + +But to proceed. The system of predestination supposes that God, in his +eternal secrets, has resolved that some men should be elected, and +being thus his favorites, receive special grace. By this grace they are +supposed to be made agreeable to God, and meet for eternal happiness. +But then an infinite number of others are destined to perdition, +and receive not the grace necessary to eternal salvation. These +contradictory and opposite propositions make it pretty evident that the +system is absurd. It makes God, a being infinitely perfect and good, a +partial tyrant, who has created a vast number of human beings to be the +sport of his caprice and the victims of his vengeance. It supposes that +God will punish his creatures for not having received that grace which +he did not deign to give them; it presents this God to us under traits +so revolting that the theologians are forced to avow that the whole is a +profound mystery, into which the human mind cannot penetrate. But if man +is not made to lift his inquisitive eye on this frightful mystery, that +is to say, on this astonishing absurdity, which our teachers have +idly endeavored to square to their views of Deity, or to reconcile the +atrocious injustice of their God with his infinite goodness, by what +right do they wish us to adore this mystery which they would compel us +to believe, and to subscribe to an opinion that saps the divine goodness +to its very foundation? + +How do they reason upon a dogma, and quarrel with acrimony about a +system of which even themselves can comprehend nothing? + +The more you examine religion, the more occasion you will have to be +convinced that those things which our divines call _mysteries_ are +nothing else but the difficulties with which they are themselves +embarrassed, when they are unable to avoid the absurdities into which +their own false principles necessarily involve them. Nevertheless, +this word is not enough to impose upon us; the reverend doctors do not +themselves understand the things about which they incessantly speak. +They invent words from an inability to explain things, and they give the +name of _mysteries_ to what they comprehend no better than ourselves. + +All the religions in the world are founded upon predestination, and all +the pretended revelations among men, as has been already pointed out +to you, inculcate this odious dogma, which makes Providence an unjust +mother-in-law, who shows a blind preference for some of her children to +the prejudice of all the others. They make God a tyrant, who punishes +the inevitable faults to which he has impelled them, or into which +he has allowed them to be seduced. This dogma, which served as the +foundation of Paganism, is now the grand pivot of the Christian +religion, whose God should excite no less hatred than the most +wicked divinities of idolatrous people. With such notions, is it not +astonishing that this God should appear, to those who meditate on his +attributes, an object sufficiently terrible to agitate the imagination, +and to lead some to indulge in dangerous follies? + +The dogma of another life serves also to exculpate the Deity from these +apparent injustices or aberrations, with which he might naturally be +accused. It is pretended that it has pleased him to distinguish +his friends on earth, seeing he has amply provided for their future +happiness in an abode prepared for their souls. But, as I believe I have +already hinted, these proofs that God makes some good, and leaves others +wicked, either evince injustice on his part, at least temporary, or they +contradict his omnipotence. If God can do all things, if he is privy to +all the thoughts and actions of men, what need has he of any proofs? If +he has resolved to give them grace necessary to save them, has he not +assured them they will not perish? If he is unjust and cruel, this +God is not immutable, and belies his character; at least for a time he +derogates from the perfections which we should expect to find in him. +What would you think of a king, who, during a particular time, would +discover to his favorites traits the most frightful, in order that they +might incur his disgrace, and who should afterwards insist on their +believing him a very good and amiable man, to obtain his favor again? +Would not such a prince be pronounced wicked, fanciful, and tyrannical? +Nevertheless, this supposed prince might be pardoned by some, if for his +own interest, and the better to assure himself of the attachment of his +friends, he might give them some smiles of his favor. It is not so with +God, who knows all, who can do all, who has nothing to fear from the +dispositions of his creatures. From all these reasonings, we may see +that the Deity, whom the priests have conjured up, plays a great game, +very ridiculous, very unjust, on the supposition that he tries his +servants, and that he allows them to suffer in this world, to prepare +them for another. The theologians have not failed to discover motives +in this conduct of God which they can as readily justify; but these +pretended motives are borrowed from the omnipotence of this being, by +his absolute power over his creatures, to whom he is not obliged to +render an account of his actions; but especially in this theology, which +professes to justify God, do we not see it make him a despot and tyrant +more hateful than any of his creatures? I am, &c. + + + + +LETTER V. Of the Immortality of the Soul, and of the Dogma of another +Life + +We have now, Madam, come to the examination of the dogma of a future +life, in which it is supposed that the Divinity, after causing men to +pass through the temptations, the trials, and the difficulties of this +life, for the purpose of satisfying himself whether they are worthy +of his love or his hatred, will bestow the recompenses or inflict the +chastisements which they deserved. This dogma, which is one of the +capital points of the Christian religion, is founded on a great many +hypotheses or suppositions, which we have already glanced at, and which +we have shown to be absurd and incompatible with the notions which the +same religion gives us of the Deity. In effect, it supposes us capable +of offending or pleasing the Author of Nature, of influencing his +humor, or exciting his passions; afflicting, tormenting, resisting, and +thwarting the plans of Deity. It supposes, moreover, the free-will +of man--a system which we have seen incompatible with the goodness, +justice, and omnipotence of the Deity. It supposes, further, that God +has occasion of proving his creatures, and making them, if I may so +speak, pass a novitiate to know what they are worth when he shall +square accounts with them. It supposes in God, who has created men for +happiness only, the inability to put, by one grand effort, all men in +the road, whence they may infallibly arrive at permanent felicity. It +supposes that man will survive himself, or that the same being, after +death, will continue to think, to feel, and act as he did in this life. +In a word, it supposes the immortality of the soul--an opinion unknown +to the Jewish lawgiver, who is totally silent on this topic to the +people to whom God had manifested himself; an opinion which even in the +time of Jesus Christ one sect at Jerusalem admitted, while another sect +rejected; an opinion about which the Messiah, who came to instruct them, +deigned to fix the ideas of those who might deceive themselves in this +respect; an opinion which appears to have been engendered in Egypt, or +in India, anterior to the Jewish religion, but which was unknown among +the Hebrews till they took occasion to instruct themselves in the Pagan +philosophy of the Greeks, and doctrines of Plato. + +Whatever might be the origin of this doctrine, it was eagerly adopted +by the Christians, who judged it very convenient to their system of +religion, all the parts of which are founded on the marvellous, and +which made it a crime to admit any truths agreeable to reason and common +sense. Thus, without going back to the inventors of this inconceivable +dogma, let us examine dispassionately what this opinion really is; let +us endeavor to penetrate to the principles on which it is supported; let +us adopt it, if we shall find it an idea conformable to reason; let us +reject it, if it shall appear destitute of proof, and at variance with +common sense, even though it had been received as an established truth +in all antiquity, though it may have been adopted by many millions of +mankind. + +Those who maintain the opinion of the soul's immortality, regard +it--that is, the soul--as a being distinct from the body, as a +substance, or essence, totally different from the corporeal frame, and +they designate it by the name of _spirit_. If we ask them what a +spirit is, they tell us it is not matter; and if we ask them what they +understand by that which is not matter, which is the only thing of which +we cannot form an idea, they tell us it is a spirit. In general, it +is easy to see that men the most savage, as well as the most subtle +thinkers, make use of the word _spirit_ to designate all the causes of +which they cannot form clear notions; hence the word spirit hath been +used to designate a being of which none can form any idea. + +Notwithstanding, the divines pretend that this unknown being, entirely +different from the body, of a substance which has nothing conformable +with itself, is, nevertheless, capable of setting the body in motion; +and this, doubtless, is a mystery very inconceivable. We have noticed +the alliance between this spiritual substance and the material body, +whose functions it regulates. As the divines have supposed that matter +could neither think, nor will, nor perceive, they have believed that +it might conceive much better those operations attributed to a being +of which they had ideas less clear than they can form of matter. In +consequence, they have imagined many gratuitous suppositions to explain +the union of the soul with the body. In fine, in the impossibility of +overcoming the insurmountable barriers which oppose them, the priests +have made man twofold, by supposing that he contains something distinct +from himself; they have cut through all difficulties by saying that this +union is a great mystery, which man cannot understand; and they have +everlasting recourse to the omnipotence of God, to his supreme will, +to the miracles which he has always wrought; and those last are +never-failing, final resources, which the theologians reserve for every +case wherein they can find no other mode of escaping gracefully from the +argument of their adversaries. + +You see, then, to what we reduce all the jargon of the metaphysicians, +all the profound reveries which for so many ages have been so +industriously hawked about in defence of the soul of man; an immaterial +substance, of which no living being can form an idea; a spirit, that +is to say, a being totally different from any thing we know. All the +theological verbiage ends here, by telling us, in a round of pompous +terms,--fooleries that impose on the ignorant,--that we do not know what +essence the soul is of; but we call it a spirit because of its nature, +and because we feel ourselves agitated by some unknown agent; we cannot +comprehend the mechanism of the soul; yet can we feel ourselves moved, +as it were, by an effect of the power of God, whose essence is far +removed from ours, and more concealed from us than the human soul +itself. By the aid of this language, from which you cannot possibly +learn any thing, you will be as wise, Madam, as all the theologians in +the world. + +If you would desire to form ideas the most precise of yourself, banish +from you the prejudices of a vain theology, which only consists in +repeating words without attaching any new ideas to them, and which are +insufficient to distinguish the soul from the body, which appear +only capable of multiplying beings without reason, of rendering more +incomprehensible and more obscure, notions less distinct than we already +have of ourselves. These notions should be at least the most simple and +the most exact, if we consult our nature, experience, and reason. They +prove that man knows nothing but by his material sensible organs, that +he sees only by his eyes, that he feels by his touch, that he hears by +his ears; and that when either of these organs is actually deranged, +or has been previously wanting, or imperfect, man can have none of the +ideas that organ is capable of furnishing him with,--neither thoughts, +memory, reflection, judgment, desire, nor will. Experience shows us that +corporeal and material beings are alone capable of being moved and acted +upon, and that without those organs we have enumerated the soul thinks +not, feels not, wills not, nor is moved. Every thing shows us that the +soul undergoes always the same vicissitudes as the body; it grows to +maturity, gains strength, becomes weak, and puts on old age, like the +body; in fine, every thing we can understand of it goes to prove that it +perishes with the body. It is indeed folly to pretend that man will feel +when he has no organs appropriate for that sentiment; that he will see +and hear without eyes or ears; that he will have ideas without having +senses to receive impressions from physical objects, or to give rise to +perceptions in his understanding; in fine, that he will enjoy or suffer +when he has no longer either nerves or sensibility. + +Thus every thing conspires to prove that the soul is the same thing as +the body, viewed relatively to some of its functions, which are more +obscure than others. Every thing serves to convince us that without +the body the soul is nothing, and that all the operations which are +attributed to the soul cannot be exercised any longer when the body +is destroyed. Our body is a machine, which, so long as we live, is +susceptible of producing the effects which have been designated under +different names, one from another; sentiment is one of these effects, +thought is another, reflection a third. This last passes sometimes by +other names, and our brain appears to be the seat of all our organs; +it is that which is the most susceptible. This organic machine, once +destroyed or deranged, is no longer capable of producing the same +effects, or of exercising the same functions. It is with our body as +it is with a watch which indicates the hours, and which goes not if the +spring or a pinion be broken. Cease, Eugenia, cease to torment yourself +about the fate which shall attend you when death will have separated you +from all that is dear on earth. After the dissolution of this life, the +soul shall cease to exist; those devouring flames with which you have +been threatened by the priests will have no effect upon the soul, which +can neither be susceptible then of pleasures nor pains, of agreeable or +sorrowful ideas, of lively or doleful reflections. + +It is only by means of the bodily organs that we feel, think, and are +merry or sad, happy or miserable; this body once reduced to dust, we +will have neither perceptions nor sensations, and, by consequence, +neither memory nor ideas; the dispersed particles will no longer have +the same qualities they possessed when united; nor will they any +longer conspire to produce the same effects. In a word, the body being +destroyed, the soul, which is merely a result of all the parts of the +body in action, will cease to be what it is; it will be reduced to +nothing with the life's breath. + +Our teachers pretend to understand the soul well; they profess to be +able to distinguish it from the body; in short, they can do nothing +without it; and therefore, to keep up the farce, they have been +compelled to admit the ridiculous dogma of the Persians, known by the +name of the _resurrection_. + +This system supposes that the particles of the body which have been +scattered at death will be collected at the last day, to be replaced +in their primitive condition. But that this strange phenomenon may take +place, it is necessary that the particles of our destroyed bodies, +of which some have been converted into earth, others have passed into +plants, others into animals, some of one species, others of another, +even of our own; it is requisite, I say, that these particles, of which +some have been mixed with the waters of the deep, others have been +carried on the wings of the wind, and which have successively belonged +to many different men, should be reunited to reproduce the individual to +whom they formerly belonged. If you cannot get over this impossibility, +the theologians will explain it to you by saying, very briefly, "Ah! it +is a profound mystery, which we cannot comprehend." They will inform you +that the resurrection is a miracle, a supernatural effect, which is +to result from the divine power. It is thus they overcome all the +difficulties which the good sense of a few opposes to their rhapsodies. + +If, perchance, Madam, you do not wish to remain content with these +sublime reasons, against which your good sense will naturally revolt, +the clergy will endeavor to seduce your imagination by vague pictures +of the ineffable delights which will be enjoyed in Paradise by the souls +and bodies of those who have adopted their reveries; they will aver +that you cannot refuse to believe them upon their mere word without +encountering the eternal indignation of a God of pity; and they will +attempt to alarm your fancy by frightful delineations of the cruel +torments which a God of goodness has prepared for the greater number of +his creatures. + +But if you consider the thing coolly, you will perceive the futility +of their flattering promises and of their puny threatenings, which are +uttered merely to catch the unwary. You may easily discover that if it +could be true that man shall survive himself, God, in recompensing him, +would only recompense himself for the grace which he had granted; and +when he punished him, he punished him for not receiving the grace which +he had hardened him against receiving. This line of conduct, so cruel +and barbarous, appears equally unworthy of a wise God as it is of a +being perfectly good. + +If your mind, proof against the terrors with which the Christian +religion penetrates its sectaries, is capable of contemplating these +frightful circumstances, which it is imagined will accompany the +carefully-invented punishments which God has destined for the victims +of his vengeance, you will find that they are impossible, and totally +incompatible with the ideas which they themselves have put forth of the +Divinity. In a word, you will perceive that the chastisements of another +life are but a crowd of chimeras, invented to disturb human reason, to +subjugate it beneath the feet of imposture, to annihilate forever the +repose of slaves whom the priesthood would inthrall and retain under its +yoke. + +In short, Eugenia, the priests would make you believe that these +torments will be horrible,--a thing which accords not with our ideas +of God's goodness; they tell you they will be eternal,--a thing which +accords not with our ideas of the justice of God, who, one would very +naturally suppose, will proportion chastisements to faults, and who, by +consequence, will not punish without end the beings whose actions +are bounded by time. They tell us that the offences against God are +infinite, and, by consequence, that the Divinity, without doing violence +to his justice, may avenge himself as God, that is to say, avenge +himself to infinity. In this case I shall say that this God is not +good; that he is vindictive, a character which always announces fear +and weakness. In fine, I shall say that among the imperfect beings who +compose the human species, there is not, perhaps, a single one who, +without some advantage to himself, without personal fear, in a word, +without folly, would consent to punish everlastingly the wretch who +might have the misfortune to offend him, but who no longer had either +the ability or the inclination to commit another offence. Caligula +found, at least, some little amusement to forsake for a time the cares +of government, and enjoy the spectacle of punishment which he inflicted +on those unfortunate men whom he had an interest in destroying. But what +advantage can it be to God to heap on the damned everlasting torments? +Will this amuse him? Will their frightful punishments correct their +faults? Can these examples of the divine severity be of any service to +those on earth, who witness not their friends in hell? Will it not be +the most astonishing of all the miracles of Deity to make the bodies +of the damned invulnerable, to resist, through the ceaseless ages of +eternity, the frightful torments destined for them? + +You see, then, Madam, that the ideas which the priests give us of hell +make of God a being infinitely more insensible, more wicked and cruel +than the most barbarous of men. They add to all this that it will be the +Devil and the apostate angels, that is to say, the enemies of God, +whom he will employ as the ministers of his implacable vengeance. These +wicked spirits, then, will execute the commands which this severe judge +will pronounce against men at the last judgment. For you must know, +Madam, that a God who knows all will at some future time take an account +of what he already knows. So, then, not content with judging men at +death, he will assemble the whole human race with great pomp at the last +or general judgment, in which he will confirm his sentence in the view +of the whole human race, assembled to receive their doom. Thus on the +wreck of the world will he pronounce a definitive judgment, from which +there will be no appeal. + +But, in attending this memorable judgment, what will become of the +souls of men, separated from their bodies, which have not yet been +resuscitated? The souls of the just will go directly to enjoy the +blessings of Paradise; but what is to become of the immense crowd of +souls imbued with faults or crimes, and on whom the infallible parsons, +who are so well instructed in what is passing in another world, cannot +speak with certainty as to their fate? According to some of these +wiseacres, God will place the souls of such as are not wholly +displeasing to him in a place of punishment, where, by rigorous +torments, they shall have the merit of expiating the faults with which +they may stand chargeable at death. According to this fine system, so +profitable to our spiritual guides, God has found it the most simple +method to build a fiery furnace for the special purpose of tormenting a +certain proportion of souls who have not been sufficiently purified at +death to enter Paradise, but who, after leaving them some years +united with the body, and giving them time necessary to arrive at that +amendment of life by which they may become partakers of the supreme +felicity of heaven, ordains that they shall expiate their offences in +torment. It is on this ridiculous notion that our priests have bottomed +the doctrine of _purgatory_, which every good Catholic is obliged to +believe for the benefit of the priests, who reserve to themselves, as +is very reasonable, the power of compelling by their prayers a just and +immutable God to relax in his sternness, and liberate the captive souls, +which he had only condemned to undergo this purgation in order that they +might be made meet for the joys of Paradise. + +With respect to the Protestants, who are, as every one knows, heretics +and impious, you will observe that they pretend not to those lucrative +views of the Roman doctors. On the contrary, they think that, at the +instant of death, every man is irrevocably judged; that he goes directly +to glory or into a place of punishment, to suffer the award of evil by +the enduring of punishments for which God had eternally prepared both +the sufferer and his torments! Even before the reunion of soul and body +at the final judgment, they fancy that the soul of the wicked (which, on +the principle of all souls being spirits, must be the same in essence as +the soul of the elect,) will, though deprived of those organs by which +it felt, and thought, and acted, be capable of undergoing the agency or +action of a fire! It is true that some Protestant theologians tell us +that the fire of hell is a spiritual fire, and, by consequence, very +different from the material fire vomited out of Vesuvius, and AEtna, +and Hecla. Nor ought we to doubt that these informed doctors of the +Protestant faith know very well what they say, and that they have +as precise and clear ideas of a spiritual fire as they have of the +ineffable joys of Paradise, which may be as spiritual as the punishment +of the damned in hell. Such are, Madam, in a few words, the absurdities, +not less revolting than ridiculous, which the dogmas of a future life +and of the immortality of the soul have engendered in the minds of men. +Such are the phantoms which have been invented and propagated, to seduce +and alarm mortals, to excite their hopes and their fears; such the +illusions that so powerfully operate on weak and feeling beings. But as +melancholy ideas have more effect upon the imagination than those which +are agreeable, the priests have always insisted more forcibly on what +men have to fear on the part of a terrible God than on what they have to +hope from the mercy of a forgiving Deity, full of goodness. Princes the +most wicked are infinitely more respected than those who are famed for +indulgence and humanity. The priests have had the art to throw us into +uncertainty and mistrust by the twofold character which they have given +the Divinity. If they promise us salvation, they tell us that we must +work it out for ourselves, "with fear and trembling." It is thus that +they have contrived to inspire the minds of the most honest men with +dismay and doubt, repeating without ceasing that time only must disclose +who are worthy of the divine love, or who are to be the objects of the +divine wrath. Terror has been and always will be the most certain means +of corrupting and enslaving the mind of man. + +They will tell us, doubtless, that the terrors which religion inspires +are salutary terrors; that the dogma of another life is a bridle +sufficiently powerful to prevent the commission of crimes and restrain +men within the path of duty. To undeceive one's self of this maxim, so +often thundered in our ears, and so generally adopted on the authority +of the priests, we have only to open our eyes. Nevertheless, we see some +Christians thoroughly persuaded of another life, who, notwithstanding, +conduct themselves as if they had nothing to fear on the part of a God +of vengeance, nor any thing to hope from a God of mercy. When any of +these are engaged in some great project, at all times they are tempted +by some strong passion or by some bad habit, they shut their eyes on +another life, they see not the enraged judge, they suffer themselves to +sin, and when it is committed, they comfort themselves by saying, that +God is good. + +Besides, they console themselves by the same contradictory religion +which shows them also this same God, whom it represents so susceptible +of wrath, as full of mercy, bestowing his grace on all those who are +sensible of their evils and repent In a word, I see none whom the fears +of hell will restrain when passion or interest solicit obedience. The +very priests who make so many efforts to convince us of their dogmas too +often evince more wickedness of conduct than we find in those who have +never heard one word about another life. Those who from infancy have +been taught these terrifying lessons are neither less debauched, nor +less proud, nor less passionate, nor less unjust, nor less avaricious +than others who have lived and died ignorant of Christian purgatory and +Paradise. In fine, the dogma of another life has little or no influence +on them; it annihilates none of their passions; it is a bridle merely +with some few timid souls, who, without its knowledge, would never have +the hardihood to be guilty of any great excesses. This dogma is very +fit to disturb the quiet of some honest, timorous persons, and the +credulous, whose imagination it inflames, without ever staying the +hand of great rogues, without imposing on them more than the decency of +civilization and a specious morality of life, restrained chiefly by the +coercion of public laws. + +In short, to sum all up in one thought, I behold a religion gloomy +and formidable to make impressions very lively, very deep, and very +dangerous on a mind such as yours, although it makes but very momentary +impressions on the minds of such as are hardened in crime, or whose +dissipation destroys constantly the effects of its threats. More lively +affected than others by your principles, you have been but too often +and too seriously occupied for your happiness by gloomy and harassing +objects, which have powerfully affected your sensible imagination, +though the same phantoms that have pursued you have been altogether +banished from the mind of those who have had neither your virtues, your +understanding, nor your sensibility. + +According to his principles, a Christian must always live in fear; he +can never know with certainty whether he pleases or displeases God; +the least movement of pride or of covetousness, the least desire, will +suffice to merit the divine anger, and lose in one moment the fruits +of years of devotion. It is not surprising that, with these frightful +principles before them, many Christians should endeavor to find in +solitude employment for their lugubrious reflections, where they may +avoid the occasions that solicit them to do wrong, and embrace such +means as are most likely, according to their notions of the likelihood +of the thing, to expiate the faults which they fancy might incur the +eternal vengeance of God. + +Thus the dark notions of a future life leave those only in peace who +think slightly upon it; and they are very disconsolate to all those +whose temperament determines them to contemplate it. They are but the +atrocious ideas, however, which the priests study to give us of the +Deity, and by which they have compelled so many worthy people to throw +themselves into the arms of incredulity. If some libertines, incapable +of reasoning, abjure a religion troublesome to their passions, or which +abridges their pleasures, there are very many who have maturely examined +it, that have been disgusted with it, because they could not consent to +live in the fears it engendered, nor to nourish the despair it created. +They have then abjured this religion, fit only to fill the soul with +inquietudes, that they might find in the bosom of reason the repose +which it insures to good sense. + +Times of the greatest crimes are always times of the greatest ignorance. +It is in these times, or usually so, that the greatest noise is made +about religion. Men then follow mechanically, and without examination, +the tenets which their priests impose on them, without ever diving +to the bottom of their doctrines. In proportion as mankind become +enlightened, great crimes become more rare, the manners of men are more +polished, the sciences are cultivated, and the religion which they have +coolly and carefully examined loses sensibly its credit. It is thus that +we see so many incredulous people in the bosom of society become more +agreeable and complacent now than formerly, when it depended on the +caprice of a priest to involve them in troubles, and to invite the +people to crimes in the hope of thereby meriting heaven. + +Religion is consoling only to those who have no embarrassment about it; +the indefinite and vague recompense which it promises, without giving +ideas of it, is made to deceive those who make no reflections on the +impatient, variable, false, and cruel character which this religion +gives of its God. But how can it make any promises on the part of a God +whom it represents as a tempter, a seducer--who appears, moreover, +to take pleasure in laying the most dangerous snares for his weak +creatures? How can it reckon on the favors of a God full of caprice, who +it alternately informs us is replete with tenderness or with hatred? +By what right does it hold out to us the rewards of a despotic and +tyrannical God, who does or does not choose men for happiness, and who +consults only his own fantasy to destine some of his creatures to bliss +and others to perdition? Nothing, doubtless, but the blindest enthusiasm +could induce mortals to place confidence in such a God as the priests +have feigned; it is to folly alone we must attribute the love some +well-meaning people profess to the God of the parsons; it is matchless +extravagance alone that could prevail on men to reckon on the unknown +rewards which are promised them by this religion, at the same time that +it assures us that God is the author of grace, but that we have no right +to expect any thing from him. + +In a word, Madam, the notions of another life, far from consoling, are +fit only to imbitter all the sweets of the present life. After the sad +and gloomy ideas which Christianity, always at variance with itself, +presents us with of its God, it then affirms, that we are much more +likely to incur his terrible chastisements, than possessed of power by +which we may merit ineffable rewards; and it proceeds to inform us, that +God will give grace to whomsoever he pleases, yet it remains with them* +selves whether they escape damnation; and a life the most spotless +cannot warrant them to presume that they are worthy of his favor. In +good truth, would not total annihilation be preferable to such beings, +rather than falling into the hands of a Deity so hard-hearted? Would not +every man of sense prefer the idea of complete annihilation to that of +a future existence, in order to be the sport of the eternal caprice of +a Deity, so cruel as to damn and torment, without end, the unfortunate +beings whom he created so weak, that he might punish them for faults +inseparable from their nature? If God is good, as we are assured, +notwithstanding the cruelties of which the priests suppose him capable, +is it not more consonant to all our ideas of a being perfectly good, +to believe that he did not create them to sport with them in a state +of eternal damnation, which they had not the power of choosing, or of +rejecting and shunning? Has not God treated the beasts of the field more +favorably than he has treated man, since he has exempted them from +sin, and by consequence has not exposed them to suffer an eternal +unhappiness? + +The dogma of the immortality of the soul, or of a future life, presents +nothing consoling in the Christian religion. On the contrary, it is +calculated expressly to fill the heart of the Christian, following +out his principles, with bitterness and continual alarm. I appeal to +yourself, Madam, whether these sublime notions have-any thing consoling +in them? Whenever this uncertain idea has presented itself to your +mind, has it not filled you with a cold and secret horror? Has the +consciousness of a life so virtuous and so spotless as yours, secured +you against those fears which are inspired by the idea of a being +jealous, severe, capricious, whose eternal disgrace the least fault is +sure of incurring, and in whose eyes the smallest weakness, or freedom +the most involuntary, is sufficient to cancel years of strict observance +of all the rules of religion? + +I know very well what you will advance to support yourself in your +prejudices. The ministers of religion possess the secret of tempering +the alarms which they have the art to excite. They strive to inspire +confidence in those minds which they discover accessible to fear. They +balance, thus, one passion against another. They hold in suspense the +minds of their slaves, in the apprehension that too much confidence +would only render them less pliable, or that despair would force them +to throw off the yoke. To persons terribly frightened about their state +after death, they speak only of the hopes which we may entertain of the +goodness of God. To those who have too much confidence, they preach +up the terrors of the Lord, and the judgments of a severe God. By this +chicanery they contrive to subject or retain under their yoke all those +who are weak enough to be led by the contradictory doctrines of these +blind guides. + +They tell you, besides, that the sentiment of the immortality of the +soul is inherent in man; that the soul is consumed by boundless desires, +and that since there is nothing on this earth capable of satisfying it, +these are indubitable proofs that it is destined to subsist eternally. +In a word, that as we naturally desire to exist always, we may naturally +conclude that we shall always exist. But what think you, Madam, of such +reasonings? To what do they lead? Do we desire the continuation of this +existence, because it may be blessed and happy, or because we know not +what may become of us? But we cannot desire a miserable existence, or, +at least, one in which it is more than probable we may be miserable +rather than happy. If, as the Christian religion so often repeats, the +number of the elect is very small, and salvation very difficult, the +number of the reprobate very great, and damnation very easily obtained, +who is he who would desire to exist always with so evident a risk of +being eternally damned? Would it not have been better for us not to have +been born, than to have been compelled against our nature to play a game +so fraught with peril? Does not annihilation itself present to us an +idea preferable to that of an existence which may very easily lead us +to eternal tortures? Suffer me, Madam, to appeal to yourself. If, before +you had come into this world, you had had your choice of being born, or +of not seeing the light of this fair sun, and you could have been made +to comprehend, but for one moment, the hundred thousandth part of the +risks you run to be eternally unhappy, would you not have determined +never to enjoy life? + +It is an easy matter, then, to perceive the proofs on which the priests +pretend to found this dogma of the immortality of the soul and 'a future +life. The desire which we might have of it could only be founded on +the hope of enjoying eternal happiness. But does religion give us this +assurance? Yes, say the clergy, if you submit faithfully to the rules +it prescribes. But to conform one's self to these rules, is it not +necessary to have grace from Heaven? And, are we then sure we shall +obtain that grace, or if we do, merit Heaven? Do the priests not repeat +to us, without ceasing, that God is the author of grace, and that he +only gives it to a small number of the elect? Do they not daily tell +us that, except one man, who rendered himself worthy of this eternal +happiness, there are millions going the high road to damnation? This +being admitted, every Christian, who reasons, would be a fool to desire +a future existence which he has so many motives to fear, or to reckon on +a happiness which every thing conspires to show him is as uncertain, +as difficult to be obtained, as it is unequivocally dependent on the +fantasies of a capricious Deity, who sports with the misfortunes of his +creatures. + +Under every point of view in which we regard the dogma of the soul's +immortality, we are compelled to consider it as a chimera invented by +men who have realized their wishes, or who have not been able to justify +Providence from the transitory injustices of this world. This dogma was +received with avidity, because it flattered the desires, and especially +the vanity of man, who arrogated to himself a superiority above all the +beings that enjoy existence, and which he would pass by and reduce to +mere clay; who believed himself the favorite of God, without ever taxing +his attention with this other fact--that God makes him every instant +experience vicissitudes, calamities, and trials, as all sentient +natures experience; that God made him, in fine, to undergo death, or +dissolution, which is an invariable law that all that exists must find +verified. This haughty creature, who fancies himself a privileged being, +alone agreeable to his Maker, does not perceive that there are stages +in his life when his existence is more uncertain and much more weak +than that of the other animals, or even of some inanimate things. Man is +unwilling to admit that he possesses not the strength of the lion, +nor the swiftness of the stag, nor the durability of an oak, nor the +solidity of marble or metal. He believes himself the greatest favorite, +the most sublime, the most noble; he believes himself superior to all +other animals because he possesses the faculties of thinking, judging, +and reasoning. But his thoughts only render him more wretched than all +the animals whom he supposes deprived of this faculty, or who, at least, +he believes, do not enjoy it in the same degree with himself. Do not the +faculties of thinking, of remembering, of foresight, too often render +him unhappy by the very idea of the past, the present, and the future? +Do not his passions drive him to excesses unknown to the other animals? +Are his judgments always reasonable and wise? Is reason so largely +developed in the great mass of men that the priests should interdict its +use as dangerous? Are mankind sufficiently advanced in knowledge to be +able to overcome the prejudices and chimeras which render them unhappy +during the greatest part of their lives? In fine, have the beasts some +species of religious impressions, which inspire continual terrors in +their breast, making them look upon some awful event, which imbitters +their softest pleasures, which enjoins them to torment themselves, and +which threatens them with eternal damnation? No! + +In truth, Madam, if you weigh in an equitable balance the pretended +advantages of man above the other animals, you will soon see how +evanescent is this fictitious superiority which he has arrogated to +himself. We find that all the productions of nature are submitted to the +same laws; that all beings are only born to die; they produce their like +to destroy themselves; that all sentient beings are compelled to undergo +pleasures and pains; they appear and they disappear; they are and +they cease to be; they evince under one form that they will quit it +to produce another. Such are the continual vicissitudes to which every +thing that exists is evidently subjected, and from which man is +not exempt, any more than the other beings and productions that he +appropriates to his use as _lord of the creation_. Even our globe +itself undergoes change; the seas change their place; the mountains are +gathered in heaps or levelled into plains; every thing that breathes is +destroyed at last, and man alone pretends to an eternal duration. + +It is unnecessary to tell me that we degrade man when we compare +him with the beasts, deprived of souls and intelligence; this is no +levelling doctrine, but one which places him exactly where nature places +him, but from which his puerile vanity has unfortunately driven him. +All beings are equals; under various and different forms they act +differently; they are governed in their appetites and passions by laws +which are invariably the same for all of the same species; every thing +which is composed of parts will be dissolved; every thing which has life +must part with it at death; all men are equally compelled to submit to +this fate; they are equal at death, although during life their power, +their talents, and especially their virtues, establish a marked +difference, which, though real, is only momentary. What will they be +after death? They will be exactly what they were ten years before they +were born. + +Banish, then, Eugenia, from your mind forever the terrors which death +has hitherto filled you with. It is for the wretched a safe haven +against the misfortunes of this life. If it appears a cruel alternative +to those who enjoy the good things of this world, why do they not +console themselves with the idea of what they do actually enjoy? Let +them call reason to their aid; it will calm the inquietudes of their +imagination, but too greatly alarmed; it will disperse the clouds which +religion spreads over their minds; it will teach them that this death, +so terrible in apprehension, is really nothing, and that it will neither +be accompanied with remembrance of past pleasures nor of sorrow now no +more. + +Live, then, happy and tranquil, amiable Eugenia! Preserve carefully an +existence so interesting and so necessary to all those with whom you +live. Allow not your health to be injured, nor trouble your quiet with +melancholy ideas. Without being teased by the prospect of an event which +has no right to disturb your repose, cultivate virtue, which has always +been your favorite, so necessary to your internal peace, and which has +rendered you so dear to all those who have the happiness of being +your friends. Let your rank, your credit, your riches, your talents be +employed to make others happy, to support the oppressed, to succor +the unfortunate, to dry up the tears of those whom you may have +an opportunity of comforting! Let your mind be occupied about such +agreeable and profitable employments as are likely to please you! Call +in the aid of your reason to dissipate the phantoms which alarm you, to +efface the prejudices which you have imbibed in early life! In a word, +comfort yourself, and remember that in practising virtue, as you do, +you cannot become an object of hatred to God, who, if he has reserved +in eternity rigorous punishments for the social virtues, will be the +strangest, the most cruel, and the most insensible of beings! + +You demand of me, perhaps, "In destroying the idea of another world, +what is to become of the remorse, those chastisements so useful to +mankind, and so well calculated to restrain them within the bounds of +propriety?" I reply, that remorse will always subsist as long as we +shall be capable of feeling its pangs, even when we cease to fear the +distant and uncertain vengeance of the Divinity. In the commission of +crimes, in allowing one's self to be the sport of passion, in injuring +our species, in refusing to do them good, in stifling pity, every man +whose reason is not totally deranged perceives clearly that he will +render himself odious to others, that he ought to fear their enmity. +He will blush, then, if he thinks he has rendered himself hateful and +detestable in their eyes. He knows the continual need he has of their +esteem and assistance. Experience proves to him that vices the moat +concealed are injurious to himself. He lives in perpetual fear lest some +mishap should unfold his weaknesses and secret faults. It is from all +these ideas that we are to look for regret and remorse, even in those +who do not believe in the chimeras of another world. With regard +to those whose reason is deranged, those who are enervated by their +passions, or perhaps linked to vice by the chains of habit, even with +the prospect of hell open before them, they will neither live less +vicious nor less wicked. An avenging God will never inflict on any +man such a total want of reason as may make him regardless of public +opinion, trample decency under foot, brave the laws, and expose +himself to derision and human chastisements. Every man of sense easily +understands that in this world the esteem and affection of others are +necessary for his happiness, and that life is but a burden to those who +by their vices injure themselves, and render themselves reprehensible in +the eyes of society. + +The true means, Madam, of living happy in this world is to do good to +your fellow-creatures; to labor for the happiness of your species is +to have virtue, and with virtue we can peaceably and without remorse +approach the term which nature has fixed equally for all beings--a term +that your youth causes you now to see only at a distance--a term that +you ought not to accelerate by your fears--a term, in fine, that the +cares and desires of all those who know you will seek to put off till? +full of days and contented with the part you have played in the scene +of the world, you shall yourself desire to gently reenter the bosom of +nature. + +I am, &c. + + + + +LETTER VI. Of the Mysteries, Sacraments, and Religious Ceremonies of +Christianity + +The reflections, Madam, which I have already offered you in these +letters ought, I conceive, to have sufficed to undeceive you, in a great +measure, of the lugubrious and afflicting notions with which you have +been inspired by religious prejudices. However, to fulfil the task which +you have imposed on me, and to assist you in freeing yourself from +the unfavorable ideas you may have imbibed from a system replete with +irrelevancies and contradictions, I shall continue to examine the +strange mysteries with which Christianity is garnished. They are founded +on ideas so odd and so contrary to reason, that if from infancy we +had not been familiarized with them, we should blush at our species in +having for one instant believed and adopted them. + +The Christians, scarcely content with the crowd of enigmas with which +the books of the Jews are filled, have besides fancied they must add to +them a great many incomprehensible mysteries, for which they have the +most profound veneration. Their impenetrable obscurity appears to be a +sufficient motive among them for adding these. Their priests, encouraged +by their credulity, which nothing can outdo, seem to be studious to +multiply the articles of their faith, and the number of inconceivable +objects which they have said must be received with submission, and +adored even if not understood. + +The first of these mysteries is the _Trinity_, which supposes that one +God, self-existent, who is a pure spirit, is, nevertheless, composed +of three Divinities, which have obtained the names of _persons_. +These three Gods, who are designated under the respective names of the +_Father_, the _Son_, and the _Holy Ghost_, are, nevertheless, but +one God only, These three persons are equal in power, in wisdom, in +perfections; yet the second is subordinate to the first, in consequence +of which he was compelled to become a man, and be the victim of the +wrath of his Father. This is what the priests call the mystery of +the _incarnation_. Notwithstanding his innocence, his perfection, his +purity, the Son of God became the object of the vengeance of a just God, +who is the same as the Son in question, but who would not consent to +appease himself but by the death of his own Son, who is a portion of +himself. The Son of God, not content with becoming man, died without +having sinned, for the salvation of men who had sinned. God preferred to +the punishment of imperfect beings, whom he did not choose to amend, the +punishment of his only Son, full of divine perfections. The death of God +became necessary to reclaim the human kind from the slavery of Satan, +who without that would not have quitted his prey, and who has been found +sufficiently powerful against the Omnipotent to oblige him to sacrifice +his Son. This is what the priests designate by the name of the mystery +of _redemption_. + +It is assuredly sufficient to expose such opinions to demonstrate their +absurdity. It is evident, if there exists only a single God, there +cannot be three. We may, it is true, contemplate the Deity after the +manner of Plato, who, before the birth of Christianity, exhibited him +under three different points of view, that is to say, as all-wise, as +all-powerful, as full of reason, and as infinite in goodness; but it was +verily the excess of delirium to personify these three divine qualities, +or transform them into real beings. We can readily imagine these moral +attributes to be united in the same God, but it is egregious folly +to fashion them into three different Gods; nor will it remedy this +metaphysical polytheism to assert that these three are one. Besides, +this revery never entered the head of the Hebrew legislator. The +Eternal, in revealing himself to Moses, did not announce himself as +triple. There is not one syllable in the Old Testament about this +Trinity, although a notion so _bizarre_, so marvellous, and so little +consonant with our ideas of a divine being, deserved to have been +formally announced, especially as it is the foundation and corner stone +of the Christian religion, which was from all eternity an object of the +divine solicitude, and on the establishment of which, if we may credit +our sapient priests, God seems to have entertained serious thoughts long +before, the creation of the world. + +Nevertheless, the second person, or the second God of the Trinity, is +revealed in flesh; the Son of God is made man. But how could the pure +Spirit who presides over the universe beget a son? How could this son, +who before his incarnation was only a pure spirit, combine that ethereal +essence with a material body, and envelop himself with it? How could the +divine nature amalgamate itself with the imperfect nature of man, and +how could an immense and infinite being, as the Deity is represented, +be formed in the womb of a virgin? After what manner could a pure spirit +fecundate this favorite virgin? Did the Son of God enjoy in the womb of +his mother the faculties of omnipotence, or was he like other children +during his infancy,--weak, liable to infirmities, sickness, and +intellectual imbecility, so conspicuous in the years of childhood; and +if so, what, during this period, became of the divine wisdom and power? +In fine, how could God suffer and die? How could a just God consent that +a God exempt from all sin should endure the chastisements which are due +to sinners? Why did he not appease himself without immolating a victim +so precious and so innocent? What would you think of that sovereign who, +in the event of his subjects rebelling against him, should forgive +them all, or a select number of them, by putting to death his only and +beloved son, who had not rebelled? + +The priests tell us that it was out of tenderness for the human kind +that God wished to accomplish this sacrifice. But I still ask if it +would not have been more simple, more conformable to all our ideas of +Deity, for God to pardon the iniquities of the human race, or to have +prevented them committing transgressions, by placing them in a condition +in which, by their own will, they should never have sinned? According to +the entire system of the Christian religion, it is evident that God did +only create the world to have an opportunity of immolating his Son for +the rebellious beings he might have formed and preserved immaculate. The +fall of the rebellious angels had no visible end to serve but to effect +and hasten the fall of Adam. It appears from this system that God +permitted the first man to sin that he might have the pleasure of +showing his goodness in sacrificing his "only begotten Son" to reclaim +men from the thraldom of Satan. He intrusted to Satan as much power +as might enable him to work the ruin of our race, with the view of +afterwards changing the projects of the great mass of mankind, by making +one God to die, and thereby destroy the power of the Devil on the earth. + +But has God succeeded in these projects to the end he proposed? Are +men entirely rescued from the dominion of Satan? Are they not still the +slaves of sin? Do they find themselves in the happy impossibility of +kindling the divine wrath? Has the blood of the Son of God washed away +the sins of the whole world? Do those who are reclaimed, those to whom +he has made himself known, those who believe, offend not against heaven? +Has the Deity, who ought, without doubt, to be perfectly satisfied with +so memorable a sacrifice, remitted to them the punishment of sin? Is it +not necessary to do something more for them? And since the death of +his Son, do we find the Christians exempt from disease and from death? +Nothing of all this has happened. The measures taken from all eternity +by the wisdom and prescience of a God who should find against his plans +no obstacles have been overthrown. The death of God himself has been of +no utility to the world. All the divine projects have militated against +the free-will of man, but they have not destroyed the power of Satan. +Man continues to sin and to die; the Devil keeps possession of the field +of battle; and it is for a very small number of the elect that the Deity +consented to die. + +You do indeed smile, Madam, at my being obliged seriously to combat +such chimeras. If they have something of the marvellous in them, it is +quite adapted to the heads of children, not of men, and ought not to +be admitted by reasonable beings. All the notions we can form of those +things must be mysterious; yet there is no subject more demonstrable, +according to those whose interest it is to have it believed, though they +are as incapable as ourselves to comprehend the matter. For the priests +to say that they believe such absurdities, is to be guilty of manifest +falsehood; because a proposition to be believed must necessarily +be understood. To believe what they do not comprehend is to adhere +sottishly to the absurdities of others; to believe things which are not +comprehended by those who gossip about them is the height of folly; +to believe blindly the mysteries of the Christian religion is to admit +contradictions of which they who declare them are not convinced. In +fine, is it necessary to abandon one's reason among absurdities that +have been received without examination from ancient priests, who were +either the dupes of more knowing men, or themselves the impostors who +fabricated the tales in question? + +If you ask of me how men have not long ago been shocked by such absurd +and unintelligible reveries, I shall proceed, in my turn, to explain to +you this secret of the church, this mystery of our priests. It is +not necessary, in doing this, to pay any attention to those general +dispositions of man, especially when he is ignorant and incapable of +reasoning. All men are curious, inquisitive; their curiosity spurs +them on to inquiry,'and their imagination busies itself to clothe with +mystery every thing the fancy conjures up as important to happiness. The +vulgar mistake even what they have the means of knowing, or, which is +the same thing, what they are least practised in they are dazzled with; +they proclaim it, accordingly, marvellous, prodigious, extraordinary; +it is a phenomenon. They neither admire nor respect much what is always +visible to their eyes; but whatever strikes their imagination, whatever +gives scope to the mind, becomes itself the fruitful source of other +ideas far more extravagant. The priests have had the art to prevail on +the people to believe in their secret correspondence with the Deity; +they have been thence much respected, and in all countries their +professed intercourse with an unseen Divinity has given room for their +announcement of things the most marvellous and mysterious. + +Besides, the Divinity being a being whose impenetrable essence is veiled +from mortal sight, it has been commonly admitted by the ignorant, that +what could not be seen by mortal eye must necessarily be divine. Hence +_sacred, mysterious, and divine_, are synonymous terms; and these +imposing words have sufficed to place the human race on their knees to +adore what seeks not their inflated devotion. + +The three mysteries which I have examined are received unanimously by +all sects of Christians; but there are others on which the theologians +are not agreed. In fine, we see men, who, after they have admitted, +without repugnance, a certain number of absurdities, stop all of a +sudden in the way, and refuse to admit more. The Christian Protestants +are in this case. They reject, with disdain, the mysteries for which +the Church of Rome shows the greatest respect; and yet, in the matter of +mysteries, it is indeed difficult to designate the point where the mind +ought to stop. + +Seeing, then, that our doctors, better advised, undoubtedly, than those +of the Protestants, have adroitly multiplied mysteries, one is naturally +led to conclude, they despaired of governing the mind of man, if there +was any thing in their religion that was clear, intelligible, and +natural. More mysterious than the priests of Egypt itself, they have +found means to change every thing into mystery; the very movements of +the body, usages the most indifferent, ceremonies the most frivolous, +have become, in the powerful hands of the priests, sublime and divine +mysteries. In the Roman religion all is magic, all is prodigy, all is +supernatural. In the decisions of our theologians, the side which they +espouse is almost always that which is the most abhorrent to reason, the +most calculated to confound and overthrow common sense. In consequence, +our priests are by far the most rich, powerful, and considerable. The +continual want which we have of their aid to obtain from Heaven that +grace which it is their province to bring down for us, places us in +continual dependence on those marvellous men who have received their +commission to treat with the Deity, and become the ambassadors between +Heaven and us. + +Each of our sacraments envelops a great mystery. They are ceremonies +to which the Divinity, they say, attaches some secret virtue, by unseen +views, of which we can form no ideas. In _baptism_, without which no man +can be saved, the water sprinkled on the head of the child washes his +spiritual soul, and carries away the defilement which is a consequence +of the sin committed in the person of Adam, who sinned for all men. +By the mysterious virtue of this water, and of some words equally +unintelligible, the infant finds itself reconciled to God, as his first +father had made him guilty without his knowledge and consent. In all +this, Madam, you cannot, by possibility, comprehend the complication +of these mysteries, with which no Christian can dispense, though, +assuredly, there is not one believer who knows what the virtue of the +marvellous water consists in, which is necessary for his regeneration. +Nor can you conceive how the supreme and equitable Governor of the +universe could impute faults to those who have never been guilty of +transgressions. Nor can you comprehend how a wise Deity can attach his +favor to a futile ceremony, which, without changing the nature of +the being who has derived an existence it neither commenced nor was +consulted in, must, if administered in winter, be attended with serious +consequences to the health of the child. + +In _Confirmation_, a sacrament or ceremony, which, to have any value, +ought to be administered by a bishop, the laying of the hands on the +head of the young confirmant makes the Holy Spirit descend upon him, and +procures the grace of God to uphold him in the faith. You see, Madam, +that the efficacy of this sacrament is unfortunately lost in my person; +for, although in my youth I had been duly confirmed, I have not +been preserved against smiling at this faith, nor have I been kept +invulnerable in the credence of my priests and forefathers. In the +sacrament of _Penitence_, or confession, a ceremony which consists in +putting a priest in possession of all one's faults, public or private, +you will discover mysteries equally marvellous. In favor of this +submission, to which every good Catholic is necessarily obliged to +submit, a priest, _himself a sinner_, charged with full powers by the +Deity, pardons and remits, in His name, the sins against which God +is enraged. God reconciles himself with every man who humbles himself +before the priest, and in accordance with the orders of the latter, he +opens heaven to the wretch whom he had before determined to exclude. +If this sacrament doth not always procure grace, very distinguishing to +those who use it, it has, at all events, the advantage of rendering them +pliable to the clergy, who, by its means, find an easy sway in their +spiritual empire over the human mind, an empire that enables them, not +unfrequently, to disturb society, and more often the repose of families, +and the very conscience of the person confessing. + +There is among the Catholics another sacrament, which contains the most +strange mysteries. It is that of the _Eucharist_. Our teachers, under +pain of being damned, enjoin us to believe that the Son of God is +compelled by a priest to quit the abodes of glory, and to come and mask +himself under the appearance of bread! This bread becomes forthwith +the body of God--this God multiplies himself in all places, and at all +times, when and where the priests, scattered over the face of the earth, +find it necessary to command his presence in the shape of bread--yet we +see only one and the same God, who receives the homage and adoration of +all those good people who find it very ridiculous in the Egyptians to +adore lupines and onions. But the Catholics are not simply content with +worshipping a bit of bread, which they consider by the conjurations of a +priest as divine; they eat this bread, and then persuade themselves +that they are nourished by the body or substance of God himself. The +Protestants, it is true, do not admit a mystery so very odd, and regard +those who do as real idolaters. What then? This marvellous dogma is, +without doubt, of the greatest utility to the priests. In the eyes of +those who admit it, they become very important gentlemen, who have the +power of disposing of the Deity, whom they make to descend between their +hands; and thus a Catholic priest is, in fact, the creator of his God! + +There is, also, _Extreme Unction_, a sacrament which consists in +anointing with oil those sick persons who are about to depart into the +other world, and which not only soothes their bodily pains, but also +takes away the sins of their souls. If it produces these good effects, +it is an invisible and mysterious method of manifesting obvious results; +for we frequently behold sick persons have their fears of death allayed, +though the operation may but too often accelerate their dissolution. +But our priests are so full of charity, and they interest themselves so +greatly in the salvation of souls, that they like rather to risk their +own health beside the sick bed of persons afflicted with the most +contagious diseases, than lose the opportunity of administering their +salutary ointment. + +_Ordination_ is another very mysterious ceremony, by which the Deity +secretly bestows his invisible grace on those whom he has selected +to fill the office of the holy priesthood. According to the Catholic +religion, God gives to the priests the power of making God himself, +as we have shown above; a privilege which without doubt cannot be +sufficiently admired. With respect to the sensible effects of this +sacrament, and of the visible grace which it confers, they are enabled, +by the help of some words and certain ceremonies, to change a profane +man into one that is sacred; that is to say, who is not profane any +longer. By this spiritual metamorphosis, this man becomes capable of +enjoying considerable revenues without being obliged to do any thing +useful for society. On the contrary, heaven itself confers on him the +right of deceiving, of annoying, and of pillaging the profane citizens, +who labor for his ease and luxury. + +Finally, _Marriage_ is a sacrament that confers mysterious and invisible +graces, of which we in truth have no very precise ideas. Protestants +and Infidels, who look upon marriage as a civil contract, and not as a +sacrament, receive neither more nor less of its visible grace than the +good Catholics. The former see not that those who are married enjoy by +this sacrament any secret virtue, whence they may become more constant +and faithful to the engagements they have contracted. And I believe both +you and I, Madam, have known many people on whom it has only conferred +the grace of cordially detesting each other. + +I will not now enter upon the consideration of a multitude of other +magic ceremonies, admitted by some Christian sectaries and rejected +by others, but to which the devotees who embrace them, attach the most +lofty ideas, in the firm persuasion, that God will, on that account, +visit them with his invisible grace. All these ceremonies, doubtless, +contain great mysteries, and the method of handling or speaking of them +is exceedingly mysterious. It is thus that the water on which a priest +has pronounced a few words, contained in his conjuring book, acquires +the invisible virtue of chasing away wicked spirits, who are invisible +by their nature. It is thus that the oil, on which a bishop has muttered +some certain formula, becomes capable of communicating to men, and even +to some inanimate substances, such as wood, stone, metals, and walls, +those invisible virtues which they did not previously possess. In fine, +in all the ceremonies of the church, we discover mysteries, and the +vulgar, who comprehend nothing of them, are not the less disposed to +admire, to be fascinated with, and to respect with a blind devotion. But +soon would they cease to have this veneration for these fooleries, +if they comprehended the design and end the priests have in view by +enforcing their observance. + +The priests of all nations have begun by being charlatans, castle +builders, divines, and sorcerers. + +We find men of these characters in nations the most ignorant and savage, +where they live by the ignorance and credulity of others. They are +regarded by their ignorant countrymen as superior beings, endowed with +supernatural gifts, favorites of the very Gods, because the uninquiring +multitude see them perform things which they take to be mighty +marvellous, or which the ignorant have always considered marvellous. In +nations the most polished, the people are always the same; persons the +most sensible are not often of the same ideas, especially on the subject +of religion; and the priests, authorized by the ancient folly of the +multitude, continue their old tricks, and receive universal applause. + +You are not, then, to be surprised, Madam, if you still behold our +pontiffs and our priests exercise their magical rites, or rear +castles before the eyes of people prejudiced in favor of their ancient +illusions, and who attach to these mysteries a degree of consequence, +seeing they are not in a condition to comprehend the motives of the +fabricators. Every thing that is mysterious has charms for the ignorant; +the marvellous captivates all men; persons the most enlightened find it +difficult to defend themselves against these illusions. Hence you may +discover that the priests are always opinionatively attached to these +rites and ceremonies of their worship; and it has never been without +some violent revolution that they have been diminished or abrogated. The +annihilation of a trifling ceremony has often caused rivers of blood +to flow. The people have believed themselves lost and undone when one +bolder than the rest wished to innovate in matters of religion; they +have fancied that they were to be deprived of inestimable advantages and +invisible but saving grace, which they have supposed to be attached by +the Divinity himself to some movements of the body. Priests the most +adroit have overcharged religion with ceremonies, and practices, and +mysteries. They fancied that all these were so many cords to bind the +people to their interest, to allure them by enthusiasm, and render them +necessary to their idle and luxurious existence, which is not spent +without much money extracted from the hard earnings of the people, and +much of that respect which is but the homage of slaves to spiritual +tyrants. + +You cannot any longer, I persuade myself, Madam, be made the dupe of +these holy jugglers, who impose on the vulgar by their marvellous tales. +You must now be convinced that the things which I have touched upon as +mysteries are profound absurdities, of which their inventors can render +no reasonable account either to themselves or to others. You must now be +certified that the movements of the body and other religious ceremonies +must be matters perfectly indifferent to the wise Being whom they +describe to us as the great mover of all things. You conclude, then, +that all these marvellous rites, in which our priests announce so much +mystery, and in which the people are taught to consider the whole of +religion as consisting, are nothing more than puerilities, to which +people of understanding ought never to submit. That they are usages +calculated principally to alarm the minds of the weak, and keep in +bondage those who have not the courage to throw off the yoke of priests. +I am, &c. + + + + +LETTER VII. Of the pious Rites, Prayers, and Austerities of Christianity + +You now know, Madam, what you ought to attach to the mysteries and +ceremonies of that religion you propose to meditate on, and adore in +silence. I proceed how to examine some of those practices to which the +priests tell us the Deity attaches his complaisance and his favors. +In consequence of the false, sinister, contradictory, and incompatible +ideas, which all revealed religions give us of the Deity, the priests +have invented a crowd of unreasonable usages, but which are conformable +to these erroneous notions that they have framed of this Being. God +is always regarded as a man full of passion, sensible to presents, +to flatteries, and marks of submission; or rather as a fantastic and +punctilious sovereign, who is very seriously angry when we neglect +to show him that respect and obeisance which the vanity of earthly +potentates exacts from their vassals. + +It is after these notions so little agreeable to the Deity, that the +priests have conjured up a crowd of practices and strange inventions, +ridiculous, inconvenient, and often cruel; but by which they inform +us we shall merit the good favor of God, or disarm the wrath of the +Universal Lord. With some, all consists in prayers, offerings, and +sacrifices, with which they fancy God is well pleased. They forget that +a God who is good, who knows all things, has no need to be solicited; +that a God who is the author of all things has no need to be presented +with any part of his workmanship; that a God who knows his power has no +need of either flatteries or submissions, to remind him of his grandeur, +his power, or his rights; that a God who is Lord of all has no need of +offerings which belong to himself; that a God who has no need of any +thing cannot be won by presents, nor grudge to his creatures the goods +which they have received from his divine bounty. + +For the want of making these reflections, simple as they are, all the +religions in the world are filled with an infinite number of frivolous +practices, by which men have long strove to render themselves acceptable +to the Deity. The priests who are always declared to be the ministers, +the favorites, the interpreters of God's will, have discovered how they +might most easily profit by the errors of mankind, and the presents +which they offer to the Deity. They are thence interested to enter into +the false ideas of the people, and even to redouble the darkness of +their minds. They have invented means to please unknown powers who +dispose of their fate--to excite their devotion and their zeal for +those invisible beings of whom they were themselves the visible +representatives. These priests soon perceived that in laboring for the +Gods they labored for themselves, and that they could appropriate the +major part of the presents, sacrifices, and offerings, which were made +to beings who never showed themselves in order to claim what their +devotees intended for them. + +You thus perceive, Madam, how the priests have made common cause with +the Divinity. Their policy thence obliged them to favor and increase +the errors of the human kind. They talk of this ineffable Being as of +an interested monarch, jealous, full of vanity, who gives that it may +be restored to him again; who exacts continual signs of submission and +respect; who desires, without ceasing, that men may reiterate their +marks of respect for him; who wishes to be solicited; who bestows no +grace unless it be accorded to importunity for the purpose of making +it more valuable; and, above all, who allows himself to be appeased +and propitiated by gifts from which his ministers derive the greatest +advantage. + +It is evident that it is upon these ideas borrowed from monarchical +courts here below that are founded all the practices, ceremonies, and +rites that we see established in all the religions of the earth. Each +sect has endeavored to make its God a monarch the most redoubtable, the +greatest, the most despotic, and the most selfish. The people acquainted +simply with human opinions, and lull of debasement, have adopted without +examination the inventions which the Deity has shown them as the fittest +to obtain his favor and soften his wrath. The priests fail not to +adapt these practices, which they have invented, to their own system of +religion and personal interest; and the ignorant and vulgar have allowed +themselves to be blindly led by these guides. Habit has familiarized +them with things upon which they never reason, and they make a duty of +the routine which has been transmitted to them from age to age, and from +father to child. + +The infant, as soon as it can be made to understand any thing, is taught +mechanically to join its little hands in prayer. His tongue is forced +to lisp a formula which it does not comprehend, addressed to a God which +its understanding can never conceive. + +In the arms of its nurse it is carried into the temple or church, where +its eyes are habituated to contemplate spectacles, ceremonies, and +pretended mysteries, of which, even when it shall have arrived at mature +age, it will still understand nothing. If at this latter period any one +should ask the reason of his conduct, or desire to know why he made +this conduct a sacred and important duty, he could give no explanation, +except that he was instructed in his tender years to respectfully +observe certain usages, which he must regard as sacred, as they were +unintelligible to him. If an attempt was made to undeceive him in regard +to these habitual futilities, either he would not listen, or he would +be irritated against whoever denied the notions rooted in his brain. Any +man who wished to lead him to good sense, and who reasoned against the +habits he had contracted, would be regarded by him as ridiculous and +extravagant, or he would repulse him as an infidel and blasphemer, +because his instructions lead him thus to designate every man who fails +to pursue the same routine as himself, or who does not attach the same +ideas as the devotee to things which the latter has never examined. + +What horror does it not fill the Christian devotee with if you tell him +that his priest is unnecessary! What would be his surprise if you +were to prove to him, even on the principles of his religion, that the +prayers which in his infancy he had been taught to consider as the most +agreeable to his God, are unworthy and unnecessary to this Deity! For +if God knows all, what need is there to remind him of the wants of +his creatures whom he loves? If God is a father full of tenderness and +goodness, is it necessary to ask him to "give us day by day our daily +bread"? If this God, so good, foresaw the wants of his children, and +knew much better than they what they could not know of themselves, +whence is it he bids them importune him to grant them their requests? If +this God is immutable and wise, how can his creatures change the fixed +resolution of the Deity? If this God is just and good, how can he injure +us, or place us in a situation to require the use of that prayer which +entreats the Deity _not to lead us into temptation?_ + +You see by this, Madam, that there is but a very small portion of what +the Christians pretend they understand and consider absolutely necessary +that accords at all with what they tell us has been dictated by God +himself. You see that the Lord's prayer itself contains many absurdities +and ideas totally contrary to those which every Christian ought to have +of his God. If you ask a Christian why he repeats without ceasing this +vain formula, on which he never reflects, he can assign little other +reason than that he was taught in his infancy to clasp his hands, repeat +words the meaning of which his priest, not himself, is alone bound to +understand. He may probably add that he has ever been taught to consider +this formula requisite, as it was the most sacred and the most proper to +merit the favor of Heaven. + +We should, without doubt, form the same judgment of that multitude of +prayers which our teachers recommend to us daily. And if we believe +them, man, to please God, ought to pass a large portion of his existence +in supplicating Heaven to pour down its blessings on him. But if God is +good, if he cherishes his creatures, if he knows their wants, it seems +superfluous to pray to him. If God changes not, he has never promised to +alter his secret decrees, or, if he has, he is variable in his fancies, +like man; to what purpose are all our petitions to him? If God is +offended with us, will he not reject prayers which insult his goodness, +his justice, and infinite wisdom? + +What motives, then, have our priests to inculcate constantly the +necessity of prayer? It is that they may thereby hold the minds of +mankind in opinions more advantageous to themselves. They represent God +to us under the traits of a monarch difficult of access, who cannot be +easily pacified, but of whom they are the ministers, the favorites, and +servants. They become intercessors between this invisible Sovereign +and his subjects of this nether world. They sell to the ignorant their +intercession with the All-powerful; they pray for the people, and by +society they are recompensed with real advantages, with riches, honors, +and ease. It is on the necessity of prayer that our priests, our monks, +and all religious men establish their lazy existence; that they profess +to win a place in heaven for their followers and paymasters, who, +without this intercession, could neither obtain the favor of God, nor +avert his chastisements and the calamities the world is so often visited +with. The prayers of the priests are regarded as a universal remedy +for all evils. All the misfortunes of nations are laid before these +spiritual guides, who generally find public calamities a source of +profit to themselves, as it is then they are amply paid for their +supposed mediation between the Deity and his suffering creatures. They +never teach the people that these things spring from the course of +nature and of laws they cannot control. O, no. They make the world +believe they are the judgments of an angry God. The evils for which they +can find no remedy are pronounced marks of the divine wrath; they are +supernatural, and the priests must be applied to. God, whom they call +so good, appears sometimes obstinately deaf to their entreaties. Their +common Parent, so tender, appears to derange the order of nature to +manifest his anger. The God who is so just, sometimes punishes men who +cannot divine the cause of his vengeance. Then, in their distress, +they flee to the priests, who never fail to find motives for the divine +wrath. They tell them that God has been offended; that he has been +neglected; that he exacts prayers, offerings, and sacrifices; that he +requires, in order to be appeased, that his ministers should receive +more consideration, should be heard more attentively, and should be more +enriched. Without this, they announce to the vulgar that their harvests +will fail, that their fields will be inundated, that pestilence, famine, +war, and contagion will visit the earth; and when these misfortunes have +arrived, they declare they may be removed by means of prayers. + +If fear and terror permitted men to reason, they would discover that +all the evils, as well as the good things of this life, are necessary +consequences of the order of nature. They would perceive that a wise +God, immutable in his conduct, cannot allow any thing to transpire but +according to those laws of which he is regarded as the author. They +would discover that the calamities, sterility, maladies, contagions, +and even death itself are effects as necessary as happiness, abundance, +health, and life itself. They would find that wars, wants, and famine +are often the effects of human imprudence; that they would submit to +accidents which they could not prevent, and guard against those they +could foresee; they would remedy by simple and natural means those +against which they possessed resources; and they would undeceive +themselves in regard to those supernatural means and those useless +prayers of which the experience of so many ages ought to have disabused +men, if they were capable of correcting their religious prejudices. + +This would not, indeed, redound to the advantage of the priests, since +they would become useless if men perceived the inefficacy of their +prayers, the futility of their practices, and the absence of all +rational foundation for those exercises of piety which place the human +race upon their knees. They compel their votaries always to run down +those who discredit their pretensions. They terrify the weak minded by +frightful ideas which they hold out to them of the Deity. They forbid +them to reason; they make them deaf to reason, by conforming them to +ordinances the most out of the way, the most unreasonable, and the most +contradictory to the very principles on which they pretend to establish +them. They change practices, arbitrary in themselves, or, at most, +indifferent and useless, into important duties, which they proclaim the +most essential of all duties, and the most sacred and moral. They know +that man ceases to reason in proportion as he suffers or is wretched. +Hence, if he experiences real misfortunes, the priests make sure of him; +if he is not unfortunate they menace him; they create imaginary fears +and troubles. + +In fine, Madam, when you wish to examine with your own eyes, and not by +the help of the pretensions set up and imposed on you by the ministers +of religion, you will be compelled to acknowledge the things we have +been considering as useful to the priests alone; they are useless to the +Deity, and to society they are often very obviously pernicious. Of what +utility can it be in any family to behold an excess of devotion in the +mother of that family? One would suppose it is not necessary for a lady +to pass all her time in prayers and in meditations, to the neglect +of other duties. Much less is it the part of a Catholic mother to be +closeted in mystic conversation with her priest. Will her husband, her +children, and her friends applaud her who loses most of her time in +prayers, and meditations, and practices, which can tend only to render +her sour, unhappy, and discontented? Would it not be much better that a +father or a mother of a family should be occupied with what belonged to +their domestic affairs than to spend their time in masses, in hearing +sermons, in meditating on mysterious and unintelligible dogmas, or +boasting about exercises of piety that tend to nothing? + +Madam, do you not find in the country you inhabit a great many devotees +who are sunk in debt, whose fortune is squandered away on priests, and +who are incapable of retrieving it? Content to put their conscience to +rights on religious matters, they neither trouble themselves about the +education of their children, nor the arrangement of their fortune, nor +the discharge of their debts. Such men as would be thrown into despair +did they omit one mass, will consent to leave their creditors without +their money, ruined by their negligence as much as by their principles. +In truth, Madam, on what side soever you survey this religion, you will +find it good for nothing. + +What shall we say of those fetes which are so multiplied amongst us? Are +they not evidently pernicious to society? Are not all days the same to +the Eternal? Are there _gala_ days in heaven? Can God be honored by the +business of an artisan or a merchant, who, in place of earning bread on +which his family may subsist, squanders away his time in the church, and +afterwards goes to spend his money in the public house? It is necessary, +the priests will tell you, for man to have repose. But will he not seek +repose when he is fatigued by the labor of his hands? Is it not more +necessary that every man should labor in his vocation than go to a +temple to chant over a service which benefits only the priests, or hear +a sermon of which he can understand nothing? And do not such as find +great scruple in doing a necessary labor on Sunday frequently sit down +and get drunk on that day, consuming in a few hours the receipts of +their week's labor? But it is for the interest of the clergy that all +other shops should be shut when theirs are open. We may thence easily +discover why fetes are necessary. + +Is it not contrary to all the notions which we can form of the goodness +and wisdom of the Divinity, that religion should form into duties both +abstinence and privations, or that penitences and austerities should be +the sole proofs of virtue? What should be said of a father who should +place his children at a table loaded with the fruits of the earth, but +who, nevertheless, should debar them from touching certain of them, +though both nature and reason dictated their use and nutriment? Can we, +then, suppose that a Deity wise and good interdicts to his creatures +the enjoyment of innocent pleasures, which may contribute to render life +agreeable, or that a God who has created all things, every object the +most desirable to the nourishment and health of man, should nevertheless +forbid him their use? The Christian religion appears to doom +its votaries to the punishment of Tantalus. The most part of the +superstitions in the world have made of God a capricious and jealous +sovereign, who amuses himself by tempting the passions and exciting the +desires of his slaves, without permitting them the gratification of +the one or the enjoyment of the other. We see among all sects the +portraiture of a chagrined Deity, the enemy of innocent amusements, and +offended at the well being of his creatures. We see in all countries +many men so foolish as to imagine they will merit heaven by fighting +against their nature, refusing the goods of fortune, and tormenting +themselves under an idea that they will thereby render themselves +agreeable to God. Especially do they believe that they will by these +means disarm the fury of God, and prevent the inflictions of his +chastisements, if they immolate themselves to a being who always +requires victims. + +We find these atrocious, fanatical, and senseless ideas in the Christian +religion, which supposes its God as cruel to exact sufferings from men +as death from his only Son. If a God exempt from all sin is himself also +the sufferer for the sins of all, which is the doctrine of those who +maintain universal redemption, it is not surprising to see men that are +sinners making it a duty to assemble in large meetings, and invent +the means of rendering themselves miserable. These gloomy notions have +banished men to the desert They have fanatically renounced society and +the pleasures of life, to be buried alive, believing they would merit +heaven if they afflicted themselves with stripes and passed their +existence in mummical ceremonies, as injurious to their health as +useless to then-country. And these are the false ideas by which the +Divinity is transformed into a tyrant as barbarous as insensible, who, +agreeably to _priestcraft_, has prescribed how both men and women might +live in ennui, penitence, sorrow, and tears; for the perfection of +monastic institutions consists in the ingenious art of self-torture. +But sacerdotal pride finds its account in these austerities. Rigid monks +glory in barbarous rules, the observance of which attracts the respect +of the credulous, who imagine that men who torment themselves are indeed +the favorites of heaven. But these monks, who follow these austere +rules, are fanatics, who sacrifice themselves to the pride of the +clergy who live in luxury and in wealth, although their duped, imbecile +brethren have been known to make it a point of honor to die of famine. + +How often, Madam, has your attention not been aroused when you recalled +to mind the fate of the poor religious men of the desert, whom an +unnecessary vow has condemned, as it were voluntarily, to a life as +rigorous as if spent in a prison! Seduced by the enthusiasm of youth, or +forced by the orders of inhuman parents, they have been obliged to carry +to the tomb the chains of their captivity. They have been obliged to +submit without appeal to a stern superior, who finds no consolation in +the discharge of his slavish task but in making his empire more hard +to those beneath him. You have seen unfortunate young ladies obliged +to renounce their rank in society, the innocent pleasures of youth, the +joys of their sex, to groan forever under a rigorous despotism, to which +indiscreet vows had bound them. All monasteries present to us an odious +group of fanatics, who have separated themselves from society to pass +the remainder of their lives in unhappiness. The society of these +devotees is calculated solely to render their lives mutually more +unsupportable. But it seems strange that men should expect to merit +heaven by suffering the torments of hell on earth; yet so it is, +and reason has too often proved insufficient to convince them of the +contrary. + +If this religion does not call all Christians to these sublime +perfections, it nevertheless enjoins on all its votaries suffering and +mortifying of the body. The church prescribes privations to all her +children, and abstinences and fasts; these things they practise among +us as duties; and the devotees imagine they render themselves very +agreeable to the Divinity when they have scrupulously fulfilled those +minute and puerile practices, by which they tell us that the priests +have proof whether their patience and obedience be such as are dictated +by and acceptable to Heaven. What a ridiculous idea is it, for example, +to make of the Deity a trio of persons; to teach the faithful that this +Deity takes notice of what kinds of food his people eat; that he is +displeased if they eat beef or mutton, but that he is delighted if they +eat beans and fish! In good sooth, Madam, our priests, who sometimes +give us very lofty ideas of God, please themselves but too often with +making him strangely contemptible! + +The life of a good Christian or of a devotee is crowded with a host of +useless practices, which would be at least pardonable if they procured +any good for society. But it is not for that purpose that our priests +make so much ado about them; they only wish to have submissive slaves, +sufficiently blind to respect their caprices as the orders of a wise +God; sufficiently stupid to regard all their practices as divine duties, +and they who scrupulously observe them as the real favorites of the +Omnipotent. What good can there result to the world from the abstinence +of meats, so much enjoined on some Christians, especially when other +Christians judge this injunction a very ridiculous law, and contrary +to reason and the order of things established in nature? It is not +difficult to perceive amongst us that this injunction, openly violated +by the rich, is an oppression on the poor, who are compelled to pay +dearly for an indifferent, often an unwholesome diet, that injures +rather than repairs the natural strength of their constitution. Besides, +do not the priests sell this permission to the rich, to transgress an +injunction the poor must not violate with impunity? In fine, they seem +to have multiplied our practices, our duties, and our tortures, to have +the advantage of multiplying our faults, and making a good bargain out +of our pretended crimes. + +The more we examine religion the more reason shall we have to be +convinced that it is beneficial to the _priests alone_. Every part of +this religion conspires to render us submissive to the fantasies of our +spiritual guides, to labor for their grandeur, to contribute to +their riches. They appoint us to perform disadvantageous duties; they +prescribe impossible perfections, purposely that we may transgress; they +have thereby engendered in pious minds scruples and difficulties which +they condescendingly appease for money. A devotee is obliged to observe, +without ceasing, the useless and frivolous rules of his priest, and even +then he is subject to continual reproaches; he is perpetually in want +of his priest to expiate his pretended faults with which he charges +himself, and the omission of duties that he regards as the most +important acts of his life, but which are rarely such as interest +society or benefit it by their performance. By a train of religious +prejudices with which the priests infect the mind of their weak +devotees, these believe themselves infinitely more culpable when they +have omitted some useless practice, than if they had committed some +great injustice or atrocious sin against humanity. It is commonly +sufficient for the devotees to be on good terms with God, whether they +be consistent in their actions with man, or in the practice of those +duties they owe to their fellow beings. + +Besides, Madam, what real advantage does society derive from repeated +prayers, abstinences, privations, seclusions, meditations, and +austerities, to which religion attaches so much value? Do all the +mysterious practices of the priests produce any real good? Are they +capable of calming the passions, of correcting vices, and of giving +virtue to those who most scrupulously observe them? Do we not daily see +persons who believe themselves damned if they forget a mass, if they eat +a fowl on Friday, if they neglect a confession, though they are guilty +at the same time of great dereliction to society? Do they not hold the +conduct of those very unjust, and very cruel, who happen to have the +misfortune of not thinking and doing as they think and act? These +practices, out of which a great number of men have created essential +duties, but too commonly absorb all moral duties; for if the devotees +are over-religious, it is rare to find them virtuous. Content with doing +what religion requires, they trouble themselves very little about other +matters. They believe themselves the favored of God, and that it is a +proof of this if they are detested by men, whose good opinion they +are seldom anxious to deserve. The whole life of a devotee is spent +in fulfilling, with scrupulous exactitude, duties indifferent to God, +unnecessary to himself, and useless to others. He fancies he is virtuous +when he has performed the rites which his religion prescribes; when he +has meditated on mysteries of which he understands nothing; when he has +struggled with sadness to do things in which a man of sense can perceive +no advantage; in fine, when he has endeavored to practise, as much as in +him lies, the Evangelical or Christian virtues, in which he thinks all +morality essentially consists. + +I shall proceed in my next letter to examine these virtues, and to prove +to you that they are contrary to the ideas we ought to form of God, +useless to ourselves, and often dangerous to others. In the mean time, I +am, &c. + + + + +LETTER VIII. Of Evangelical Virtues and Christian Perfection + +If we believe the priests, we shall be persuaded, that the Christian +religion, by the beauty of its morals, excels philosophy and all the +other religious systems in the world. According to them, the unassisted +reason of the human mind could never have conceived sounder doctrines of +morality, more heroical virtues, or precepts more beneficial to society. +But this is not all; the virtues known or practised among the heathens +are considered as _false virtues_; far from deserving our esteem, and +the favor of the Almighty, they are entitled to nothing but contempt; +and, indeed, are _flagrant sins_ in the sight of God. In short, the +priests labor to convince us, that the Christian ethics are purely +divine, and the lessons inculcated so sublime, that they could proceed +from nothing less than the Deity. + +If, indeed, we call that divine which men can neither conceive nor +perform; if by divine virtues we are to understand virtues to which +the mind of man cannot possibly attach the least idea of utility; if by +divine perfections are meant those qualities which are not only +foreign to the nature of man, but which are irreconcilably repugnant to +it,--then, indeed, we shall be compelled to acknowledge that the morals +of Christianity are divine; at least we shall be assured that they have +nothing in common with that system of morality which arises out of the +nature and relations of men, but on the contrary, that they, in many +instances, confound the best conceptions we are able to form of virtue. + +Guided by the light of reason, we comprehend under the name of virtue +those habitual dispositions of the heart which tend to the happiness and +the real advantage of those with whom we associate, and by the exercise +of which our fellow-creatures are induced to feel a reciprocal interest +in our welfare. Under the Christian system the name of virtues is +bestowed upon dispositions which it is impossible to possess without +supernatural grace; and which, when possessed, are useless, if not +injurious, both to ourselves and others. The morality of Christians is, +in good truth, the morality of another world. Like the philosopher of +antiquity, they keep their eyes fixed upon the stars till they fall into +a well, unperceived, at their feet. The only object which their scheme +of morals proposes to itself is, to disgust their minds with the things +of this world, in order that they may place their entire affections upon +things above, of which they have no knowledge whatever; their happiness +here below forms no part of their consideration; this life, in the +view of a Christian, is nothing but a pilgrimage, leading to another +existence, infinitely more interesting to his hopes, because infinitely +beyond the reach of his understanding. Besides, before we can deserve +to be happy in the world which we do not know, we are informed that we +must be miserable in the world which we do know; and, above all things, +in order to secure to ourselves happiness hereafter, it is especially +necessary that we altogether resign the use of our own reason; that +is to say, we must seal up our eyes in utter darkness, and surrender +ourselves to the guidance of our priests. These are the principles upon +which the fabric of Christian morals is evidently constructed. + +Let us now proceed, Madam, to a more detailed examination of the +virtues upon which the Christian religion is built. These virtues are +Evangelical, &c. If destitute of them, we are assured that it is in vain +for us to seek the favor of the Deity. Of these virtues the first is +Faith. According to the doctrine of the church, faith is the gift of +God, a supernatural virtue, by means of which we are inspired with a +firm belief in God, and in all that he has vouchsafed to reveal to man, +although our reason is utterly unable to comprehend it. Faith is, says +the church, founded upon the word of God, who can neither deceive nor +be deceived. Thus faith supposes, that God has spoken to man--but what +evidence have we that God has spoken to man? The Holy Scriptures. Who +is it that assures us the Holy Scriptures contain the word of God? It is +the church. But who is it that assures us the church cannot and will not +deceive us? The Holy Scriptures. Thus the Scriptures bear witness to the +infallibility of the church--and the church, in return, testifies the +truth of the Scriptures. From this statement of the case, you must +perceive, that faith is nothing more than an implicit belief in the +priests, whose assurances we adopt as the foundation of opinions in +themselves incomprehensible. It is true, that as a confirmation of +the truth of Scripture, we are referred to miracles--but it is these +identical Scriptures which report to us and testify of those very +miracles. Of the absolute impossibility of any miracles, I flatter +myself that I have already convinced you. + +Besides, I cannot but think, Madam, that you must be, by this time, +thoroughly satisfied how absurd it is to say that the understanding is +convinced of any thing which it does not comprehend; the insight I have +given you into the books which the Christians call sacred, must have +left upon your mind a firm persuasion, that they never could have +proceeded from a wise, a good, an omniscient, a just, and all-powerful +God. If, then, we cannot yield them a real belief, what we call faith +can be nothing more than a blind and irrational adherence to a system +devised by priests, whose crafty selfishness has made them careful from +the earliest infancy to fill our tender minds with prepossessions in +favor of doctrines which they judged favorable to their own interests. +Interested, however, as they are in the opinions which they endeavor to +force upon us as truth, is it possible for these priests to believe them +themselves? Unquestionably not--the thing is out of nature. They are men +like ourselves, furnished with the same faculties, and neither they nor +we can be convinced of any thing which lies equally beyond the scope of +us all. If they possessed an additional sense, we should perhaps allow +that they might comprehend what is unintelligible to us; but as we +clearly see that they have no intellectual privileges above the rest of +the species, we are compelled to conclude, that their faith, like the +faith of other Christians, is a blind acquiescence in opinions derived, +without examination, from their predecessors; and that they must be +hypocrites when they pretend to _believe_ in doctrines of the truth of +which they cannot be _convinced_, since these doctrines have been shown +to be destitute of that degree of evidence which is necessary to +impress the mind with a feeling of their probability, much less of their +certainty. + +It will be said that faith, or the faculty of believing things +incredible, is the gift of God, and can only be known to those upon whom +God has bestowed the favor. My answer is, that, if that be the case, we +have no alternative but to wait till the grace of God shall be shed +upon us--and that in the mean time we may be allowed to doubt whether +credulity, stupidity, and the perversion of reason can proceed, as +favors, from a rational Deity who has endowed us with the power of +thinking. If God be infinitely wise, how can folly and imbecility be +pleasing to him? If there were such a thing as faith, proceeding from +grace, it would be the privilege of seeing things otherwise than as God +has made them; and if that were so, it follows, that the whole creation +would be a mere cheat. No man can believe the Bible to be the production +of God without doing violence to every consistent notion that he is able +to form of Deity! No man can believe that one God is three Gods, and +that those three Gods are one God, without renouncing all pretension +to common sense, and persuading himself that there is no such thing as +certainty in the world. + +Thus, Madam, we are bound to suspect that what the church calls a gift +from above, a supernatural grace, is, in fact, a perfect blindness, +an irrational credulity, a brutish submission, a vague uncertainty, +a stupid ignorance, by which we are led to acquiesce, without +investigation, in every dogma that our priests think fit to impose upon +us--by which we are led to adopt, without knowing why, the pretended +opinions of men who can have no better means of arriving at the truth +than we have. In short, we are authorized in suspecting that no motive +but that of blinding us, in order more effectually to deceive us, can +actuate those men who are eternally preaching to us about a virtue +which, if it could exist, would throw into utter confusion the simplest +and clearest perceptions of the human mind. + +This supposition is amply confirmed by the conduct of our +ecclesiastics--forgetting what they have told us, that grace is the +gratuitous present of God, bestowed or withheld at his sovereign +pleasure, they nevertheless indulge their wrath against all those who +have not received the gift of faith; they keep up one incessant anathema +against all unbelievers, and nothing less than absolute extermination +of heresy can appease their anger wherever they have the strength to +accomplish it. So that heretics and unbelievers are made accountable for +the grace of God, although they never received it; they are punished in +this world for those advantages which God has not been pleased to extend +to them in their journey to the next. In the estimation of priests and +devotees, the want of faith is the most unpardonable of all offences--it +is precisely that offence which, in the cruelty of their absurd +injustice, they visit with the last rigors of punishment, for you cannot +be ignorant, Madam, that in all countries where the clergy possess +sufficient influence, the flames of priestly charity are lighted up +to consume all those who are deficient in the prescribed allowance of +faith. + +When we inquire the motive for their unjust and senseless proceedings, +we are told that faith is the most necessary of all things, that faith +is of the most essential service to morals, that without faith a man is +a dangerous and wicked wretch, a pest to--society. And, after all, is it +our own choice to have faith? Can we believe just what we please? Does +it depend upon ourselves not to think a proposition absurd which our +understanding shows us to be absurd? How could we avoid receiving, +in our infancy, whatever impressions and opinions our teachers and +relations chose to implant in us? And where is the man who can boast +that he has faith--that he is fully convinced of mysteries which he +cannot conceive, and wonders which he cannot comprehend? + +Under these circumstances how can faith be serviceable to morals? If no +one can have faith but upon the assurance of another, and consequently +cannot entertain a real conviction, what becomes of the social virtues? +Admitting that faith were possible, what connection can exist between +such occult speculations and the manifest duties of mankind, duties +which are palpable to every one who, in the least, consults his reason, +his interest, or the welfare of the society to which he belongs? +Before I can be satisfied of the advantages of justice, temperance, and +benevolence, must I first believe in the Trinity, the Incarnation, the +Eucharist, and all the fables of the Old Testament? If I believe in +all the atrocious murders attributed by the Bible to that God whom I am +bound to consider as the fountain of justice, wisdom, and goodness, is +it not likely that I shall feel encouraged to the commission of crimes +when I find them sanctioned by such an example? Although unable to +discover the value of so many mysteries which I cannot understand, or of +so many fanciful and cumbersome ceremonies prescribed by the church, +am I, on that account, to be denounced as a more dangerous citizen +than those who persecute, torment, and destroy every one of their +fellow-creatures who does not think and act at their dictation? The +evident result of all these considerations must be, that he who has +a lively faith and a blind zeal for opinions contradictory to common +sense, is more irrational, and consequently more wicked than the man +whose mind is untainted by such detestable doctrines; for when once +the priests have gained their fatal ascendency over his mind, and have +persuaded him that, by committing all sorts of enormities, he is doing +the work of the Lord, there can be no doubt that he will make greater +havoc in the happiness of the world, than the man whose reason tells him +that such excesses cannot be acceptable in the sight of God. + +The advocates of the church will here interrupt me, by alleging that +if divested of those sentiments which religion inspires, men would no +longer live under the influence of motives strong enough to induce an +abstinence from vice, or to urge them on in the career of virtue when +obstructed by painful sacrifices. In a word, it will be affirmed +that unless men are convinced of the existence of an avenging and +remunerating God, they are released from every motive to fulfil their +duties to each other in the present life. + +You are, doubtless, Madam, quite sensible of the futility of such +pretences, put forth by priests who, in order to render themselves more +necessary, are indefatigable in endeavoring to persuade us that +their system is indispensable to the maintenance of social order. To +annihilate their sophistries it is sufficient to reflect upon the nature +of man, his true interests, and the end for which society is formed +Man is a feeble being, whose necessities render him constantly dependent +upon the support of others, whether it be for the preservation or the +pleasure of his existence; he has no means of interesting others in his +welfare except by his manner of conducting himself towards them; that +conduct which renders him an object of affection to others is called +virtue--whatever is pernicious to society is called crime--and where the +consequences are injurious only to the individual himself, it is called +vice. Thus every man must immediately perceive that he consults his own +happiness by advancing that of others that vices, however cautiously +disguised from public observation, are, nevertheless, fraught with +ruin to him who practises them--and that crimes are sure to render the +perpetrator odious or contemptible in the eyes of his associates, who +are necessary to his own happiness. In short, education, public opinion, +and the laws point out to us our mutual duties much more clearly than +the chimeras of an incomprehensible religion. + +Every man on consulting with himself will feel indubitably that he +desires his own conservation; experience will teach him both what he +ought to do and what to avoid to arrive at this end; in consequence he +will shrink from those excesses which endanger his being; he will debar +himself from those gratifications which in their course would render his +existence miserable; and he would make sacrifices, if it was necessary, +in the view of procuring himself advantages more real than those of +which he momentarily deprived himself. Thus he would know what he owes +to himself and what he owes to others. + +Here, Madam, you have a short but perfect summary of all morals, +derived, as they must be, from the nature of man, the uniform experience +and the universal reason of mankind. These precepts are compulsory upon +our minds, for they show us that the consequences of our conduct flow +from our actions with as natural and inevitable a certainty as the +return of a stone to the earth after the impetus is exhausted which +detained it in the air. It is natural and inevitable that the man who +employs himself in doing good must be preferred to the man who does +mischief. Every thinking being must be penetrated with the truth of this +incontrovertible maxim, and all the ponderous volumes of theology that +ever were composed can add nothing to the force of his conviction; every +thinking being will, therefore, avoid a conduct calculated to injure +either himself or others; he will feel himself under the necessity of +doing good to others, as the only method of obtaining solid happiness +for himself, and of conciliating to himself those sentiments on the part +of others, without which he could derive no charms from society. + +You perceive, then, Madam, that _faith_ cannot in any manner contribute +to the correction of social conduct, and you will feel that the popular +super-natural notions cannot add any thing to the obligations that +our nature imposes upon us. In fact, the more mysterious and +incomprehensible are the dogmas of the church, the more likely are +they to draw us aside from the plain dictates of Nature and the +straight-forward directions of Reason, whose voice is incapable of +misleading us. A candid survey of the causes which produce an infinity +of evils that afflict society will quickly point out the speculative +tenets of theology as their most fruitful source. The intoxication of +enthusiasm and the frenzy of fanaticism concur in overpowering reason, +and by rendering men blind and unreflecting, convert them into enemies +both of themselves and the rest of the world. It is impossible for the +worshippers of a tyrannical, partial, and cruel God to practise +the duties of justice and philanthropy. As soon as the priests have +succeeded in stifling within us the commands of Reason, they have +already converted us into slaves, in whom they can kindle whatever +passions it may please them to inspire us with. + +Their interest, indeed, requires that we should be slaves. They exact +from us the surrender of our reason, because our reason contradicts +their impostures, and would ruin their plans of aggrandizement. Faith is +the instrument by which they enslave us and make us subservient to their +own ambition. Hence arises their zeal for the propagation of the faith; +hence arises their implacable hostility to science, and to all those who +refuse submission to their yoke; hence arises their incessant endeavor +to establish the dominion of Faith, (that is to say, their own +dominion,) even by fire and sword, the only arguments they condescend to +employ. + +It must be confessed that society derives but little advantage from +this supernatural faith which the church has exalted into the first of +virtues. As it regards God, it is perfectly useless to him, since if he +wishes mankind to be convinced, it is sufficient that he wills them to +be so. It is utterly unworthy of the supreme wisdom of God, who cannot +exhibit himself to mortals in a manner contradictory to the reason with +which he has endowed them. It is unworthy of the divine justice, which +cannot require from mankind to be convinced of that which they cannot +understand. It denies the very existence of God himself, by inculcating +a belief totally subversive of the only rational idea we are able to +form of the Divinity. + +As it regards morality, faith is also useless. Faith cannot render +it either more sacred or more necessary than it already is by its own +inherent essence, and by the nature of man. Faith is not only useless, +but injurious to society, since, under the plea of its pretended +necessity, it frequently fills the world with deplorable troubles and +horrid crimes. In short, faith is self-contradictory, since by it we +are required to believe in things inconsistent with each other, and even +incompatible with the principles laid down in the books which we +have already investigated, and which contain what we are commanded to +believe. + +To whom, then, is faith fonnd to be advantageous? To a few men, only, +who, availing themselves of its influence to degrade the human mind, +contrive to render the labor of the whole world tributary to their own +luxury, splendor, and power. Are the nations of the earth any happier +for their faith, or their blind reliance on priests? Certainly not. We +do not there find more morality, more virtue, more industry, or more +happiness; but, on the contrary, wherever the priests are powerful, +there the people are sure to be found abject in their minds and squalid +in their condition. But _Hope_--Hope, the second in order of the +Christian perfections, is ever at hand to console us for the evils +inflicted by Faith. We are commanded to be firmly convinced that those +who have faith, that is to say, those who believe in priests, shall be +amply rewarded in the other world for their meritorious submission in +this. Thus hope is founded on faith, in the same manner as faith is +established upon hope; faith enjoins us to entertain a devout hope that +our faith will be rewarded. And what is it we are told to hope for? For +unspeakable benefits; that is, benefits for which language contains no +expression. So that, after all, we know not what it is we are to hope +for. And how can we feel a hope or even a wish for any object that is +undefinable? How can priests incessantly speak to us of things of which +they, at the same time, acknowledge it is impossible for us to form any +ideas? + +It thus appears that hope and faith have one common foundation; the +same blow which overturns the one necessarily levels the other with +the ground. But let us pause a moment, and endeavor to discover the +advantages of Christian hope amongst men. It encourages to the practice +of virtue; it supports the unfortunate under the stroke of affliction; +and consoles the believer in the hour of adversity. But what +encouragement, what support, what consolation can be imparted to the +mind from these undefined and undefinable shadows? No one, indeed, will +deny that hope is sufficiently useful to the priests, who never fail to +call in its assistance for the vindication of Providence, whenever any +of the elect have occasion to complain of the unmerited hardship or +the transient injustice of his dispensations. Besides, these priests, +notwithstanding their beautiful systems, find themselves unable to +fulfil the high-sounding promises they so liberally make to all the +faithful, and are frequently at a loss to explain the evils which they +bring upon their flocks by means of the quarrels they engage in, and the +false notions of religion they entertain; on these occasions the priests +have a standing appeal to hope, telling their dupes that man was not +created for this world, that heaven is his home, and that his sufferings +here will be counterbalanced by indescribable bliss hereafter. Thus, +like quacks, whose nostrums have ruined the health of their patients, +they have still left to themselves the advantage of selling hopes to +those whom they know themselves unable to cure. Our priests resemble +some of our physicians, who begin by frightening us into our complaints, +in order that they may make us customers for the hopes which +they afterwards sell to us for their weight in gold. This traffic +constitutes, in reality, all that is called religion. The third of the +Christian virtues is _Charity_; that is, to love God above all things, +and our neighbors as ourselves. But before we are required to love God +above all things, it seems reasonable that religion should condescend +to represent him as worthy of our love. In good faith, Madam, is it +possible to feel that the God of the Christians is entitled to our +love? Is it possible to feel any other sentiments than those of +aversion towards a partial, capricious, cruel, revengeful, jealous, +and sanguinary tyrant? How can we sincerely love the most terrible of +beings,--the living God, into whose hands it is dreadful to think +of falling,--the God who can consign to eternal damnation those very +creatures who, without his own consent, would never have existed? Are +our theologians aware of what they say, when they tell us that the fear +of God is the fear of a child for its parent, which is mingled with +love? Are we not bound to hate, can we by any means avoid detesting, a +barbarous father, whose injustice is so boundless as to punish the +whole human race, though innocent, in order to revenge himself upon two +individuals for the sin of the apple, which sin he himself might have +prevented if he had thought proper? In short, Madam, it is a physical +impossibility to love above all things a God whose whole conduct, as +described in the Bible, fills us with a freezing horror. If, therefore, +the love of God, as the Jansenists assert, is indispensable to +salvation, we cannot wonder to find that the elect are so few. Indeed, +there are not many persons who can restrain themselves from hating this +God; and the doctrine of the Jesuits is, that to abstain from hating +him is sufficient for salvation. The power of loving a God whom religion +paints as the most detestable of beings would, doubtless, be a proof +of the most supernatural grace, that is, a grace the most contrary to +nature; to love that which we do not know, is, assuredly, sufficiently +difficult; to love that which we fear, is still more difficult; but +to love that which is exhibited to us in the most repulsive colors, is +manifestly impossible. + +We must, after all this, be thoroughly convinced that, except by means +of an invisible grace never communicated to the profane, no Christian +in his sober senses can love his God; even those devotees who pretend +to that happiness are apt to deceive themselves; their conduct resembles +that of hypocritical flatterers, who, in order to ingratiate themselves +with an odious tyrant, or to escape his resentment, make every +profession of attachment, whilst, at the bottom of their hearts, +they execrate him; or, on the other hand, they must be condemned as +enthusiasts, who, by means of a heated imagination, become the dupes of +their own illusions, and only view the favorable side of a God declared +to be the fountain of all good, yet, nevertheless, constantly delineated +to us with every feature of wickedness. Devotees, when sincere, are like +women given up to the infatuation of a blind passion by which they are +enamoured with lovers rejected by the rest of the sex as unworthy of +their affection. It was said by Madame de Sevigne that she loved God +as a perfectly well-bred gentleman, with whom she had never been +acquainted. But can the God of the Christians be esteemed a well-bred +gentleman? Unless her head was turned, one would think that she must +have been cured of her passion by the slightest reference to her +imaginary lover's portrait as drawn in the Bible, or as it is spread +upon the canvas of our theological artists. With regard to the love of +our neighbor, where was the necessity of religion to teach us our duty, +which as men we cannot but feel, of cherishing sentiments of good will +towards each other? It is only by showing in our conduct an affectionate +disposition to others that we can produce in them correspondent feelings +towards ourselves. The simple circumstance of being men is quite +sufficient to give us a claim upon the heart of every man who is +susceptible of the sweet sensibilities of our nature. Who is better +acquainted than yourself, Madam, with this truth? Does not your +compassionate soul experience at every moment the delightful +satisfaction of solacing the unhappy? Setting aside the superfluous +precepts of religion, think you that you could by any efforts steel your +heart against the tears of the unfortunate? Is it not by rendering our +fellow-creatures happy that we establish an empire in their hearts? +Enjoy, then, Madam, this delightful sovereignty; continue to bless with +your beneficence all that surround you; the consciousness of being the +dispenser of so much good will always sustain your mind with the most +gratifying self-applause; those who have received your kindness will +reward you with their blessings, and afford you the tribute of affection +which mankind are ever eager to lay at the feet of their benefactors. + +Christianity, not satisfied with recommending the love of our neighbor, +superadds the injunction of loving our enemies. This precept, attributed +to the Son of God himself, forms the ground on which our divines claim +for their religion a superiority of moral doctrine over all that the +philosophers of antiquity were known to teach. Let us, therefore, +examine how far this precept admits of being reduced to practice. True, +an elevated mind may easily place itself above a sense of injuries; a +noble spirit retains no resentful recollections; a great soul revenges +itself by a generous clemency; but it is an absurd contradiction to +require that a man shall entertain feelings of tenderness and regard +for those whom he knows to be bent on his destruction; this love of our +enemies, which Christianity is so vain of having promulgated, turns out, +then, to be an impracticable commandment, belied and denied by every +Christian at every moment of his life. How preposterous to talk of +loving that which annoys us!--of cherishing an attachment for that which +gives us pain!--of receiving an outrage with joy!--of loving those who +subject us to misery and suffering! No; in the midst of these trials our +firmness may perhaps be strengthened by the hope of a reward hereafter; +but it is a mere fallacy to talk of our entertaining a sincere love for +those whom we deem the authors of our afflictions; the least that we +can do is to avoid them, which will not be looked upon as a very strong +indication of our love. + +Notwithstanding the solemn formality with which the Christian religion +obtrudes upon us these vaunted precepts of love of our neighbor, love +of our enemies, and forgiveness of injuries, it cannot escape the +observation of the weakest among us, that those very men who are the +loudest in praising are also the first and most constant in violating +them. Our priests especially seem to consider themselves exempt from the +troublesome necessity of adopting for their own conduct a too literal +interpretation of this divine law. They have invented a most convenient +salvo, since they affect to exclude all those who do not profess to +think as they dictate, not only from the kindness of neighbors, but +even from the rights of fellow-creatures. On this principle they defame, +persecute, and destroy every one who displeases them. When do you see a +priest forgive? When revenge is out of his reach! But it is never their +own injuries they punish; it is never their own enemies they seek to +exterminate. Their disinterested indignation burns with resentment +against the enemies of the Most High, who, without their assistance, +would be incapable of adjusting his own quarrels! By an unaccountable +coincidence, however, it is sure to happen that the enemies of the +church are the enemies of the Most High, who never fails to make common +cause with the ministers of the faith, and who would take it extremely +ill if his ministers should relax in the measure of punishment due to +their common enemy. Thus our priests are cruel and revengeful from pure +zeal; they would ardently wish to forgive their own enemies, but how +could they justify themselves to the God of Mercies if they extended the +least indulgence to his enemies? + +A true Christian loves the Creator above all things, and consequently he +must love him in preference to the creature. We feel a lively interest +in every thing that concerns the object of our love; from all which, it +follows that we must evince our zeal, and even, when necessary, we must +not hesitate to exterminate our neighbor, if he says or does what is +displeasing or injurious to God. In such case, indifference would be +criminal; a sincere love of God breaks out into a holy ardor in his +cause, and our merit rises in proportion to our violence. + +These notions, absurd as they are, have been sufficient in every age to +produce in the world a multitude of crimes, extravagances, and follies, +the legitimate offspring of a religious zeal. Infatuated fanatics, +exasperated by priests against each other, have been driven into mutual +hatred, persecution, and destruction; they have thought themselves +called upon to avenge the Almighty; they have carried their insane +delusions so far as to persuade themselves that the God of clemency and +goodness could look on with pleasure while they murdered their brethren; +in the astonishing blindness of their stupidity, they have imagined that +in defending the temporalities of the church, they were defending +God himself. In pursuance of these errors, contradicted even by the +description which they themselves give us of the Divinity, the priests +of every age have found means to introduce confusion into the peaceful +habitations of men, and to destroy all who dared to resist their +tyranny. Under the laughable idea of revenging the all-powerful Creator, +these priests have discovered the secret of revenging themselves, +and that, too, without drawing down upon themselves the hatred and +execration so justly due to their vindictive fury and unfeeling +selfishness. In the name of the God of nature, they stifled the voice of +nature in the breasts of men; in the name of the God of goodness, +they incited men to the fury of wild beasts; in the name of the God of +mercies, they prohibited all forgiveness! It is thus, Madam, that the +earth has never ceased to groan with the ravages committed by maniacs +under the influence of that zeal which springs from the Christian +doctrine of the love of God. The God of the Christians, like the Janus +of Roman mythology, has two faces; sometimes he is represented with the +benign features of mercy and goodness; sometimes murder, revenge, and +fury issue from his nostrils. And what is the consequence of this double +aspect but that the Christians are much more easily terrified at his +frightful lineaments than they are recovered from their fears by his +aspect of mercy! Having been taught to view him as a capricious being, +they are naturally mistrustful of him, and imagine that the safest part +they can act for themselves is to set about the work of vengeance with +great zeal; they conclude that a cruel master cannot find fault with +cruel imitators, and that his servants cannot render themselves more +acceptable than by extirpating all his enemies. + +The preceding remarks show very clearly, Madam, the highly pernicious +consequences which result from the zeal engendered by the love of God. +If this love is a virtue, its benefits are confined to the priests, who +arrogate to themselves the exclusive privilege of declaring when God is +offended; who absorb all the offerings and monopolize all the homage of +the devout; who decide upon the opinions that please or displease him; +who undertake to inform mankind of the duties this virtue requires from +them, and of the proper time and manner of performing them; who are +interested in rendering those duties cruel and intimidating in order to +frighten mankind into a profitable subjection; who convert it into the +instrument of gratifying their own malignant passions, by inspiring men +with a spirit of headlong and raging intolerance, which, in its furious +course of indiscriminate destruction, holds nothing sacred, and which +has inflicted incredible ravages upon all Christian countries. + +In conformity with such abominable principles, a Christian is bound to +detest and destroy all whom the church may point out as the enemies +of God. Having admitted the paramount duty of yielding their entire +affections to a rigorous master, quick to resent, and offended even with +the involuntary thoughts and opinions of his creatures, they of course +feel themselves bound, by entering with zeal into his quarrels, to +obtain for him a vengeance worthy of a God--that is to say, a vengeance +that knows no bounds. A conduct like this is the natural offspring of +those revolting ideas which our priests give us of the Deity. A +good Christian is therefore necessarily intolerant. It is true that +Christianity in the pulpit preaches nothing but mildness, meekness, +toleration, peace, and concord; but Christianity in the world is a +stranger to all these virtues; nor does she ever exercise them except +when she is deficient in the necessary power to give effect to her +destructive zeal. The real truth of the matter is, that Christians think +them selves absolved from every tie of humanity except with those who +think as they do, who profess to believe the same creed; they have a +repugnance, more or less decided, against all those who disagree with +their priests in theological speculation. How common it is to see +persons of the mildest character and most benevolent disposition regard +with aversion the adherents of a different sect from their own! The +reigning religion--that is, the religion of the sovereign, or of the +priests in whose favor the sovereign declares himself--crushes all rival +sects, or, at least, makes them fully sensible of its superiority and +its hatred, in a manner extremely insulting, and calculated to raise +their indignation. By these means it frequently happens that the +deference of the prince to the wishes of the priests has the effect of +alienating the hearts of his most faithful subjects, and brings him +that execration which ought in justice to be heaped exclusively upon his +sanctimonious instigators. + +In short, Madam, the private rights of conscience are nowhere sincerely +respected; the leaders of the various religious sects begin, in the very +cradle, to teach all Christians to hate and despise each other about +some theological point which nobody can understand. The clergy, when +vested with power, never preach toleration; on the contrary, they +consider every man as an enemy who is a friend to religious freedom, +accusing him of lukewarm-ness, infidelity, and secret hostility; in +short, he is denominated a false brother. The Sorbonne declared, in the +sixteenth century, that it was heretical to say that heretics ought +not to be burned. The ferocious St. Austin preached toleration at one +period, but it was before he was duly initiated in the mysteries of the +sacerdotal policy, which is ever repugnant to toleration. Persecution is +necessary to our priests, to deter mankind from opposing themselves to +their avarice, their ambition, their vanity, and their obstinacy. The +sole principle which holds the church together is that of a sleepless +watchfulness on the part of all its members to extend its power, to +increase the multitude of its slaves, to fix odium on all who hesitate +to bend their necks to its yoke, or who refuse their assent to its +arbitrary decisions. + +Our divines have, therefore, you see, very good reasons for raising +humility into the rank of virtue. An amiable modesty, a diffident +mildness of demeanor, are unquestionably calculated to promote the +pleasures and the advantages of society; it is equally certain that +insolence and arrogance are disgusting, that they wound our self-love +and excite our aversion by their repulsive conduct; but that amiable +modesty which charms all who come within its influence is a far +different quality from that which is designated humility in the +vocabulary of Christians. A truly humble Christian despises his +own unworthiness, avoids the esteem of others, mistrusts his own +understanding, submits with docility to the unerring guidance of his +spiritual masters, and piously resigns to his priest the clearest and +most irrefutable conclusions of reason. + +But to what advantage can this pretended virtue lead its followers? How +can a man of sense and integrity despise himself? Is not public opinion +the guardian of private virtue? If you deprive men of the love of glory, +and the desire of deserving the approbation of their fellow-citizens, +are you not divesting them of the noblest and most powerful incitements +by which they can be impelled to benefit their country? What recompense +will remain to the benefactors of mankind, if, first of all, we are +unjust enough to refuse them the praise they merit, and afterwards debar +them from the satisfaction of self-applause, and the happiness they +would feel in the consciousness of having done good to an ungrateful +world? What infatuation, what amazing infatuation, to require a man +of upright character, of talents, intelligence, and learning, to think +himself on a level with a selfish priest, or a stupid fanatic, who deal +out their absurd fables and incoherent, dreams! + +Our priests are never weary of telling their flocks that pride leads on +to infidelity, and that a humble and submissive spirit is alone fitted +to receive the truths of the gospel. In good earnest, should we not +be utterly bereft of every claim to the name of rational beings, if we +consent to surrender our judgment and our knowledge at the command of a +hierarchy, who have nothing to give us in exchange but the most palpable +absurdities? With what face can a reverend Doctor of Nonsense dare +to exact from my understanding a humble acquiescence in a bundle of +mysterious opinions, for which he is unable to offer me a single solid +reason? Is it, then, presumptuous to think one's self superior to a +class of pretenders, whose systems are a mass of falsities, absurdities, +and inconsistencies, of which they contrive to make mankind at once the +dupes and the victims? Can pride or vanity be, with justice, imputed +to you, Madam, if you see reason to prefer the dictates of your own +understanding to the authoritative decrees of Mrs. D------, whose +senseless malignity is obvious to all her acquaintance? + +If Christian humility is a virtue at all, it can be one only in the +cloister; society can derive no sort of benefit from it; it enervates +the mind; it benefits nobody but priests, who, under the pretext of +rendering men humble, seek, in reality, only to degrade them, to stifle +in their souls every spark of science and of courage, that they may the +more easily impose the yoke of faith, that is to say, their own yoke. +Conclude, then, with me, that the Christian virtues are chimerical, +always useless, and sometimes pernicious to men, and attended with +advantage to none but priests. Conclude that this religion, with all the +boasted beauty of its morality, recommends to us a set of virtues, and +enjoins a line of conduct, at variance with good sense. Conclude that, +in order to be moral and virtuous, it is far from necessary to adopt +the unintelligible creed of the priests, or to pride ourselves upon the +empty virtues they preach, and still less to annihilate all sense of +dignity in ourselves, by a degrading subjection to the duties they +require. Conclude, in short, that the friend of virtue is not, of +necessity, the friend of priestcraft, and that a man may be adorned with +every human perfection, without possessing one of the Christian virtues. + +All who examine this matter with a candid and intelligent eye, cannot +fail to see that true morality--that is to say, a morality really +serviceable to mankind--is absolutely incompatible with the Christian +religion, or any other professed revelation. Whoever imagines himself +the favored object of the Creator's love, must look down with disdain +upon his less fortunate fellow-creatures, especially if he regards that +Creator as partial, choleric, revengeful, and fickle, easily incensed +against us, even by our involuntary thoughts, or our most innocent words +and actions; such a man naturally conducts himself with contempt and +pride, with harshness and barbarity towards all others whom he may deem +obnoxious to the resentment of his Heavenly King. Those men, whose folly +leads them to view the Deity in the light of a capricious, irritable, +and unappeasable despot, can be nothing but gloomy and trembling slaves, +ever eager to anticipate the vengeance of God upon all whose conduct +or opinions they may conceive likely to provoke the celestial wrath. +As soon as the priests have succeeded in reducing men to a state of +stupidity gross enough to make them believe that their ghostly fathers +are the faithful organs of the divine will, they naturally commit every +species of crime, which their spiritual teachers may please to tell +them is calculated to pacify the anger of their offended God. Men, +silly enough to accept a system of morals from guides thus hollow in +reasoning, and thus discordant in opinion, must necessarily be unstable +in their principles, and subject to every variation that the interest +of their guides may suggest. In short, it is impossible to construct a +solid morality, if we take for our foundation the attributes of a deity +so unjust, so capricious, and so changeable as the God of the Bible, +whom we are commanded to imitate and adore. + +Persevere, then, my dear Madam, in the practice of those virtues which +your own unsophisticated heart approves; they will insure you a rich +harvest of happiness in the present existence; they will insure you a +rich return of gratitude, respect, and love from all who enjoy their +benign influence; they will insure you the solid satisfaction of a +well-founded self-esteem, and thus provide you with that unfailing +source of inward gratification which arises from the consciousness of +having contributed to the welfare of the human race. I am, &c. + + + + +LETTER IX. Of the advantages contributed to Government by Religion + +Having already shown you, Madam, the feebleness of those succors which +religion furnishes to morals, I shall now proceed to examine whether it +procure advantages in themselves really politic, and whether it be +true, as has so often been urged by the priests, that it is absolutely +necessary to the existence of every government. Were we disposed to shut +our eyes, and deliver ourselves up to the language of our priests, +we should believe that their opinions are necessary to the public +tranquillity, and the repose and security of the State; that princes +could not, without their aid, govern the people, and exert themselves +for the prosperity of their empire. Nor is this all; our spiritual +pilots approach the throne, and gaining the ear of the sovereign, make +him also believe that he has the greatest interest in conforming to +their caprices, in order to subject men to the divine yoke of royalty. +These priests mingle in all important political quarrels, and they too +often persuade the rulers of the earth that the enemies of the church +are the enemies of all power, and that in sapping the foundations of +the altar, the foundations of the throne are likewise necessarily +overthrown. + +We have, then, only to open our eyes and consult history, to be +convinced of the falsity of these pretensions, and to appreciate the +important services which the Christian priests have rendered to their +sovereigns. Ever since the establishment of Christianity, we have seen, +in all the countries in which this religion has gained ground, that +two rival powers are perpetually at war one with the other. We find _a_ +government within _the_ government; that is to say, we find the Church, +a body of priests, continually opposed to the sovereign power, and +in virtue of their pretended _divine_ mission and _sacred_ office, +pretending to give laws to all the sovereigns of the earth. We find +the clergy, puffed up and besotted with the titles they have given +themselves, laboring to exact the obedience due to the sovereign, +pretending to chimerical and dangerous prerogatives, which none are +suffered to question, without risking the displeasure of the Almighty. +And so well have the priesthood managed this matter, that in many +countries we actually see the people more inclined to lean to the +authority of the Vicars of Jesus Christ than to that of the civil +government. The priesthood claim the right of commanding monarchs +themselves, and sustained by their emissaries and the credulity of the +people, their ridiculous pretensions have engaged princes in the most +serious affairs, sown trouble and discord in kingdoms, and so shook +thrones as to compel their occupants to make submission to an intolerant +hierarchy. + +Such are the important services which religion has a thousand times +rendered to kings. The people, blinded by superstition, could hesitate +but little between God and the princes of the earth. The priests, being +the visible organs of an invisible monarch, have acquired an immense +credit with prejudiced minds. The ignorance of the people places them, +as well as their sovereigns, at the mercy of the priests. Nations have +continually been dragged into their futile though bloody quarrels; +princes, for a long series of years, have either had to dispute their +authority with the clergy, or become their tools or dupes. + +The continual attention which the princes of Europe have been forced to +pay to the clergy has prevented them from occupying their thoughts about +the welfare of their subjects, who, in many instances the dupes of the +priesthood, have opposed even the good their rulers desired to +procure them. In like manner, the heads of the people, their kings and +governors, too weak to resist the torrent of opinions propagated by +the clergy, have been forced to yield, to bow, nay, even to caress the +priesthood, and to consent to grant it all its demands. Whenever +they have wished to resist the encroachments of the clergy, they have +encountered concealed snares or open opposition, as the _holy_ power was +either too weak to act in the face of day, or strong enough to contend +in the sunshine. When princes have wished to be listened to by the +clergy, these last have invariably contrived to make them cowardly, and +to sacrifice the happiness and respect of their people. Often have the +hands of parricides and rebels been armed, by a proud and vindictive +priesthood, against sovereigns the most worthy of reigning. The priests, +under pretext of avenging God, inflict their anger upon monarchs +themselves, whenever the latter are found indisposed to bend under their +yoke. In a word, in _all_ countries we perceive that the ministers of +religion have exercised in all ages the most unbridled license. We every +where see empires torn by their dissensions; thrones overturned by their +machinations; princes immolated to their power and revenge; subjects +animated to revolt against the prince that ought to give them more +happiness than they actually enjoyed; and when we take the retrospect of +these, we find that the ambition, the cupidity, and vanity of the clergy +have been the true causes and motives of all these outrages on the +peace of the universe. And it is thus that their religion has so often +produced anarchy, and overturned the very empires they pretended to +support by its influence. + +Sovereigns have never enjoyed peace but when, shamefully devoted to +priests, they submitted to their caprices, became enslaved to their +opinions, and allowed them to govern in place of themselves. Then was +the sovereign power subordinate to the sacerdotal, and the prince was +only the first servant of the church; she degraded him to such a degree +as to make him her hangman; she obliged him to execute her sanguinary +decrees; she forced him to dip his hands in the blood of his own +subjects whom the clergy had proscribed; she made him the visible +instrument of her vengeance, her fury, and her concealed passions. +Instead of occupying himself with the happiness of his people, the +sovereign has had the complaisance to torment, to persecute, and to +immolate honest citizens, thus exciting the just hatred of a portion +of his people, to whom he should have been a father, to gratify the +ambition and the selfish malevolence of some priests, always aliens in +the state which nourishes them, and who only style themselves members of +the realm in order to domineer, to distract, to plunder, and to devour +with impunity. + +How little soever you are disposed to reflect, you will be convinced, +Madam, that I do not exaggerate these things. Recent examples prove to +you that even in this age, so ambitious of being considered enlightened, +nations are not secure from the shocks that the priests have ever caused +nations to suffer. You have a hundred times sighed at the sight of the +sad follies which puerile questions have produced among us. You have +shuddered at the frightful consequences which have resulted from the +unreasonable squabbles of the clergy. You have trembled with all good +citizens at the sight of the tragical effects which have been brought +about by the furious wickedness of a fanaticism for which nothing is +sacred. In fine, you have seen the sovereign authority compelled to +struggle incessantly against rebellious subjects, who pretend that their +conscience or the interests of religion have obliged them to resist +opinions the most agreeable to common sense, and the most equitable. + +Our fathers, more religious and less enlightened than ourselves, were +witnesses of scenes yet more terrible. They saw civil wars, leagues +openly formed against their sovereign, and the capital submerged in the +blood of murdered citizens; two monarchs successively immolated to the +fury of the clergy, who kindled in all parts the fire of sedition. They +afterwards saw kings at war with their own subjects; a famous sovereign, +Louis XIV., tarnishing all his glory by persecuting, contrary to the +faith of treaties, subjects who would have lived tranquil, if they had +only been allowed to enjoy in peace the liberty of conscience; and they +saw, in fine, this same prince, the dupe of a false policy, dictated by +intolerance, banish, along with the exiled Protestants, the industry of +his states, and forcing the arts and manufactures of our nation to take +refuge in the dominions of our most implacable enemies. + +We see religion throughout Europe, without cessation, exerting a baleful +influence upon temporal affairs; we see it direct the interests of +princes; we see it divide and make Christian nations enemies of each +other, because their spiritual guides do not all entertain the same +opinions. Germany is divided into two religious parties whose interests +are perpetually at variance. We every where perceive that Protestants +are born the enemies of the Catholics, and are always in antagonism to +them; while, on the other hand, the Catholics are leagued with their +priests against all those whose mode of thinking is less abject and less +servile than their own. + +Behold, Madam, the signal advantages that nations derive from religion! +But we are certain to be told that these terrible effects are due to the +passions of men, and not to the Christian religion, which incessantly +inculcates charity, concord, indulgence, and peace. If, however, we +reflect even a moment on the principles of this religion, we should +immediately perceive that they are incompatible with the fine maxims +that have never been practised by the Christian priests, except when +they lacked the power to persecute their enemies and inflict upon them +the weight of their rage. The adorers of a jealous God, vindictive and +sanguinary, as is obviously the character of the God of the Jews and +Christians, could not evince in their conduct moderation, tranquillity, +and humanity. The adorers of a God who takes offence at the opinions of +his weak creatures, who reprobates and glories in the extermination of +all who do not worship him in a particular way, for the which, by +the by, he gives them neither the means nor the inclination, must +necessarily be intolerant persecutors. The adorers of a God who has not +thought fit to illuminate with an equal portion of light the minds of +all his creatures, who reveals his favor and bestows his kindness on a +few only of those creatures, who leaves the remainder in blindness and +uncertainty to follow their passions, or adopt opinions against which +the favored wage war, must of necessity be eternally at odds with +the rest of the world, canting about their oracles and mysteries, +supernatural precepts, invented purely to torment the human mind, to +enthral it, and leave man answerable for what he could not obey, and +punishable for what he was restrained from performing. We need not then +be astonished if, since the origin of Christianity, our priests have +never been a single moment without disputes. It appears that God only +sent his Son upon earth that his marvellous doctrines might prove an +apple of discord both for his priests and his adorers. The ministers of +a church founded by Christ himself, who promised to send them his Holy +Spirit to lead them into all the truth, have never been in unison +with their dogmas. We have seen this infallible church for whole ages +enveloped in error. You know, Madam, that in the fourth century, by the +acknowledgment of the priests themselves, the great body of the church +followed the opinions of the Arians, who disavowed even the divinity +of Jesus Christ. The spirit of God must then have abandoned his church; +else why did its ministers fall into this error, and dispute afterwards +about so fundamental a dogma of the Christian religion? + +Notwithstanding these continual quarrels, the church arrogates to itself +the right of fixing the faith of the _true believers_, and in this it +pretends to infallibility; and if the Protestant parsons have renounced +the lofty and ridiculous pretensions of their Catholic brethren, they +are not less certain in the infallibility of their decisions; for they +talk with the authority of oracles, and send to hell and damnation all +who do not yield submission to their dogmas. Thus on both sides of the +cross they wish their assertions to be received by their adherents as +if they came direct from heaven. The priests have always been at discord +among themselves, and have perpetually cursed, anathematized, and doomed +each other to hell. The vanity of each holy clique has caused it to +adhere obstinately to its own peculiar opinions, and to treat its +adversaries as heretics. Violence alone has generally decided the +discussions, terminated the disputes, and fixed the standard of belief. +Those pugnacious, brawling priests who were artful enough to enlist +sovereigns on their side were _orthodox_, or, in other words, boasted +that they were the exclusive possessors of the true doctrine. They made +use of their credit to crush their adversaries, whom they always treated +with the greatest barbarity. + +But, after all, whatever the clergy may say, we shall find, even with a +small share of attention, that it has ever been kings and emperors who, +in the last resort, fixed the faith of the disputatious Christians. It +has been by downright blows of the sword that those theological notions +most pleasing to the Deity have been sustained in all countries. +The true belief has invariably been that which had princes for its +adherents. The faithful were those who had strength sufficient to +exterminate their enemies, whom they never failed to treat as the +enemies of God. In a word, princes have been truly infallible; we should +regard them as the true founders of religious faith; they are the judges +who have decided, in all ages, what doctrines should be admitted or +rejected; and they are, in fine, the authorities which have always fixed +the religion of their subjects. + +Ever since Christianity has been adopted by some nations, have we +not seen that religion has almost entirely occupied the attention of +sovereigns? Either the princes, blinded by superstition, were devoted to +the priests, or the rulers of nations believed that prudence exacted +a concession on their part to the clergy, the true masters of their +people, who considered nothing more sacred or more great than the +ministers of their God. In neither case was the body politic ever +consulted; it was cowardly sacrificed to the interests of the court, +or the vanity and luxury of the priests. It is by a continuation of +superstition on the part of the princes that we behold the church so +richly endowed in times of ignorance; when men believed they would +enrich Deity by putting all their wealth into the hands of the priests +of a good God the declared enemy of riches. Savage warriors, destitute +of the manners of men, flattered themselves that they could expiate all +their sins by founding monasteries and giving immense wealth to a set of +men who had made vows of poverty. It was believed that they would merit +from the All-powerful a great advantage by recompensing laziness, which, +in the priests, was regarded as a great good, and that the blessings +procured by their prayers would be in proportion to the continual and +pressing demands their poverty made on the wealthy. It is thus that by +the superstition of princes, by that of the powerful classes, and of +the people themselves, the clergy have become opulent and powerful; +that monachism was honored, and citizens the most useless, the least +submissive, and the most dangerous, were the best recompensed, the +most considered, and the best paid. They were loaded with benefits, +privileges, and immunities; they enjoyed independence, and they had that +great power which flowed from so great license. Thus were priests placed +above sovereigns themselves by the imprudent devotion of the latter, +and the former were, enabled to give the law and trouble the state with +impunity. + +The clergy, arrived at this elevation of power and grandeur, became +redoubtable even to monarchs. They were obliged to bend under the yoke +or be at war with clerical power. When the sovereigns yielded, they +became mere slaves to the priests, the instruments of their passions, +and the vile adorers of their power. When they refused to yield, the +priests involved them in the most cruel embarrassments; they launched +against them the anathemas of the church; the people were incited +against them in the name of heaven; the nations divided themselves +between the celestial and the terrestrial monarch, and the latter was +reduced to great extremities to sustain a throne which the priests could +shake or even destroy at pleasure. There was a time in Europe when both +the welfare of the prince and the repose of his kingdom depended solely +upon the caprice of a priest. In these times of ignorance, of devotion, +and of commotions so favorable to the clergy, a weak and poor monarch, +surrounded by a miserable nation, was at the mercy of a Roman pontiff, +who could at any instant destroy his felicity, excite his subjects +against him, and precipitate him into the abyss of misery. + +In general, Madam, we find that in countries where religion holds +dominion, the sovereign is necessarily dependent upon the priests; he +has no power except by the consent of the clergy; that power disappears +as soon as he displeases the self-styled vicegerents of God, who +are very soon able to array his subjects against him. The people, +in accordance with the principles of their religion, cannot hesitate +between God and their sovereign. God never says any thing except what +his priests say for him; and the ignorance and folly in which they are +kept by their spiritual guides prevent them from inquiring whether God's +ambassadors faithfully render his decrees. + +Conclude, then, with me, that the interests of a sovereign who would +rule equitably are unable to accord with those of the ministers of +the Christian religion, who in all ages have been the most turbulent +citizens, the most rebellious, the most difficult to render subservient +to law and order, and whose resistance has extended to the very +assassination of obnoxious rulers. We shall be told that Christianity is +a firm support of government; that it regards magistrates as the images +of the Deity; and that it teaches that _all power comes from on high_. +These maxims of the clergy are, however, best calculated to lull kings +on the couch of slumber; they are calculated to flatter those on whom +the clergy can rely, and who will serve their ambition; and their +flatterers can soon change their tone when the princes have the temerity +to question the pernicious tendency of priestly influence, or when they +do not blindly lend themselves to all their views. Then the sovereign +is an impious wretch, a heretic; his destruction is laudable; heaven +rejoices in his overthrow. And all this is the religion of the Bible! + +You know, Madam, that these odious maxims have been a thousand times +enforced by the priests, who say the prince has _encroached upon the +authority of the church_; and the people respond that _it is better to +obey God than man_. The priests are only devoted to the princes when +the princes are blindly led by the priests. These last preach arrogantly +that the former ought to be exterminated, when they refuse to obey the +church, that is to say, the priests; yet, how terrible soever may be +these maxims, how dangerous soever their practice to the security of +the sovereign and the tranquillity of the state, they are the immediate +consequences drawn from Judaism and Christianity. We find in the Old +Testament that the regicide is applauded; that treason and rebellion +are approved. As soon as it is supposed that God is offended with +the thoughts of men,--as soon as it is supposed that heretics are +displeasing to him,--it is very natural to conclude that an impious and +heretical sovereign, that is to say, one who does not obey a clerical +body that set themselves up as the directors of his belief, who opposes +the sacred views of an infallible church, and who might occasion the +loss and apostasy of a large part of the nation,--it is natural that the +priests should conclude it to be legitimate for subjects to attack such +a prince, alleging their religion to be the most important thing in the +world, and dearer than life itself. Actuated by such principles, it +is impossible that a Christian zealot should not think he rendered a +service to heaven by punishing its enemy, and a service to his country +by disembarrassing it of a chief who might interpose an obstacle to his +eternal happiness. + +The obedience of the clergy is never otherwise than conditional. The +priests submit to a prince, they flatter his power, and they sustain his +authority, provided he submits to their orders, makes no obstacles to +their projects, touches none of their interests, and changes none of +the dogmas upon which the ministers of the church have founded their own +grandeur. In fine, provided a government recognizes, as divine, clerical +privileges that are plainly opposed to popular rights, and tend to +subvert them, the hierarchy will submit to it These considerations prove +how dangerous are the priesthood, since the end they purpose by all +their projects is dominion over the mind of mankind, and by subjugating +it to enslave their persons, and render them the creatures of despotism +and tyranny. And we shall find, upon examination, that, with one or two +exceptions, the pious have been the enemies of the progress of science +and the development of the human understanding; for by brutalizing +mankind they have invariably striven to bind them to their yoke. Their +avarice, their thirst of power and wealth, have led them to plunge +their fellow-citizens in ignorance, in misery, and unhappiness. They +discourage the cultivation of the earth by their system of tithes, +their extortions, and their secret projects; they annihilate activity, +talents, and industry; their pride is to reign on the ruin of the rest +of their species. The finest countries in Europe have, when blindly +submissive to the priests, been the worst cultivated, the thinnest +peopled, and the most wretched. The _Inquisition_ in Spain, Italy, and +Portugal has only tended to impoverish those countries, to debase the +mind, and render their subjects the veriest slaves of superstition. And +in countries where we see heaven showering down abundance, the people +are poor and famished, while the priests and monks are opulent and +bloated. Their kings are without power and without glory; their subjects +languish in indigence and wretchedness. + +The priests boast of the utility of their office. Independently of +their prayers, from which the world has for so many ages derived neither +instruction nor peace, prosperity nor happiness, their pretensions +to teach the rising generations are often frivolous, and sometimes +arrogant, since we have found others equally well calculated to the +discharge of those functions, who have been good citizens, that have not +drawn from the pockets of their neighbors the tenth of their earnings. +Thus, in what light soever we view them, the pretensions of the priests +are reduced to a nonentity, compared to the disservice they render the +community by their exactions and dissolute lives. + +In what consists, in effect, the education that our spiritual guides +have, unhappily for society, assumed the vocation of imparting to youth? +Does it tend to make reasonable, courageous, and virtuous citizens? No; +it is incontestable that it creates ignoble men, whose entire lives are +tormented with imaginary terrors; it creates superstitious slaves, who +only possess monastic virtues, and who, if they follow faithfully the +instructions of their masters, must be perfectly useless to society; it +forms intolerant devotees, ready to detest all those who do not think +like themselves; and it makes fanatics, who are ready to rebel against +any government as soon as they are persuaded it is rebellious to the +church. What do the priests teach their pupils? They cause them to +lose much precious time in reciting prayers, in mechanically repeating +theological dogmas, of which, even in mature life, they comprehend +nothing. They teach them the dead languages, which, at the best, only +serve for entertainment, being by no means necessary in the present form +of society. They terminate these fine studies by a philosophy which, in +clerical hands, has become a mere play of words, a jargon void of sense, +and which is exactly calculated to fit them for the unintelligible +science called _theology_. But is this theology itself useful to +nations? Are the interminable disputes which arise between profound +metaphysicians of such a character as to be interesting to the people +who do not comprehend them? Are the people of Paris and the provinces +much advanced in heavenly knowledge when the priests dispute among +themselves about what should really be thought of grace? + +In regard to the instruction imparted by the clergy, it is indeed +necessary to have faith in order to discover its utility. Their boasted +instruction consists in teaching ineffable mysteries, marvellous dogmas, +narrations and fables perfectly ridiculous, panic terrors, fanatical +and lugubrious predictions, frightful menaces, and above all, systems +so profound that they who announce are not able to comprehend them. In +truth, Madam, in all this I can see nothing useful. Should nations feel +any extraordinary obligations to teachers who concoct doctrines that +must always remain impenetrable for the whole human race? It must +be confessed that our priests, who so painfully occupy themselves in +arranging a pure creed for us, must signally lose all their labor. At +any rate, the people are not much in the situation to profit by such +sublime toils. Very frequently the pulpit becomes the theatre of +discord; the sacred disclaimers launch injuries at each other, infusing +their own passions into the bosoms of their _Christian_ auditors, +kindling their zeal against the enemies of the church, and becoming +themselves the trumpets of party spirit, fury, and sedition. If these +preachers teach morality, it is a kind of supernatural morality, little +adapted to the nature of man. If they inculcate virtue, it is that +theological virtue whose inutility we have sufficiently shown. If by +chance some one among them allows himself to preach that morality and +virtue which is practical, human, and social, you know, Madam, that +he is proscribed by his confederates, and becomes an object of their +acrimonious criticisms and their deadly hatred. He is also disdained +by devotees who are attached to evangelical virtues that they cannot +comprehend, and who consider nothing as more important than mysterious +forms and ceremonies, in which zealots make morality to consist. + +See, then, in what limits are entertained the important services +that the ministers of the Lord have for so many centuries rendered to +nations! They are not worth, in all conscience, the excessive price +which is paid for them. On the contrary, if priests were treated +according to their real merit, if their functions were appreciated at +their just value, it would, perhaps, be found that they did not merit +a larger salary than those empirics who, at the corners of the streets, +vend remedies more dangerous than the evils they promise to cure. + +It is by subjecting the immense revenues, lands, abbeys, and estates, +which clerical bodies have levied upon the credulity of men, to just and +equal taxation, as with other property; it is by rendering the church +and state entirely distinct; it is by stripping the hierarchy of +immunities not possessed by other citizens, and of privileges both +chimerical and injurious; it is by rigorously exacting the same civil +obedience alike from priests and people,--that government can be rightly +administered, that justice can be impartially rendered, and that the +nation, as a whole, can be trained to courage, activity, industry, +intelligence, tranquillity, and patriotism. So long as there are two +powers in a state, they will necessarily be at variance, and the one +which arrogates the favor of the Almighty will have immense advantages +over that which claims no authority above the earth. If both pretend +to emanate from the same source, the people would not know which to +believe; they would range themselves on each side; the combat would be +furious, and the power of the government would be unable to maintain +itself against the many heads of the ecclesiastical hydra. The magicians +of Pharaoh yielded to the Jewish priests, and in conflicts between the +church and state, the immunities of the priests, + + "Like Aaron's serpent, swallowed all the rest." + +If such is the case, you will inquire, Madam, how can an enlightened +civil power ever make obedient citizens of rebellious priests, who +have so long possessed the confidence of the people, and who can with +impunity render themselves formidable to any government? I reply, +that in spite of the vigilant cares and the redoubled efforts of the +priesthood, the people have begun to be more enlightened; they are +becoming weary of the heavy yoke, which they would not have borne so +long had they not believed it was imposed upon them by the Most High, +and that it was necessary to their happiness. It is impossible for error +to be eternal; it must give way to the power of truth. The priests, who +think, know this well, and the whole ecclesiastical body continually +declaim against all those who wish to enlighten the human race and +unveil the conspiracies of their spiritual guides. They fear the +piercing eyes of philosophy; they fear the reign of reason, which will +never be that of tyranny or anarchy. Governments, then, ought not to +share the fears of the clergy, nor render themselves the executors of +their vengeance; they injure themselves when they sustain the cause of +their turbulent rivals, who have ever been the enemies of civil polity +and perturbera of the public repose. The magistrates of a state league +themselves with their enemies when they form an alliance with the +priesthood, or prevent the people from recognizing their errors. +Governments are more interested than individuals in the destruction of +errors that often lead to confusion, anarchy, and rebellion. If men had +not become gradually enlightened, nations would now, as formerly, be +under the yoke of the Roman pontiff, who could occasion revolution in +their midst, overturn the laws, and subvert the government. But for +the insensible progress of reason, states would now be filled with +a tumultuous crowd of devotees, ready to revolt at the signal of an +unquiet priest or a seditious monk. + +You perceive, then, Madam, that men who think, and who teach others +to think, are more useful to governments than those who wish to stifle +reason and to proscribe forever the liberty of thought. You see that the +true friends of a stable government are those who seek most sedulously +to enlighten, educate, and elevate the people. You feel that by +banishing knowledge and persecuting philosophy, government sacrifices +its dearest interests to a seditious clergy, whose ambition and avarice +push them to usurp boundless authority, and whose pride always makes +them indignant at being in subjection to a power which they contend +should be subordinate to themselves. + +There is no priest who does not consider himself superior to the highest +ruler of any country. We have often seen the priesthood avow pretensions +of this character. The clergy are always enraged when an attempt is made +to subject them to the secular power. Such an attempt they regard as +profane, and they denounce it as tyranny whenever it is sought to be +enforced. They pretend that in all times the priesthood has been sacred, +that its rights come from God himself, and that no government can, +without sacrilege, or without outraging the Divinity, touch the +property, the privileges, or the immunities which have been snatched +from ignorance and credulity. Whenever the civil authority would +touch the objects considered inviolable and sacred in the hands of the +priests, their clamors cannot be appeased; they make efforts to excite +the people against the government; they denounce all authority as +tyrannical when it has the temerity to think of subjecting them to the +laws, of reforming their abuses, and neutralizing their power to injure. +But they consider authority legitimate when it crushes _their_ enemies, +though it appears insupportable as soon as it is reasonable and +favorable to the people. The priests are essentially the most wicked of +men, and the worst citizens of a state. A miracle would be necessary to +render them otherwise. In all countries they are the _spoiled children_ +of nations. They are proud and haughty, since they pretend it is from +God himself they received their mission and their power. They are +ingrates, since they assume to owe only to God benefits which they +visibly hold from the generosity of governments and the people. They +are audacious, because for many ages they have enjoyed supremacy with +impunity. They are unquiet and turbulent, because they are never without +the desire of playing a great part. They are quarrelsome and factious, +because they are never able to find out a method of enabling men +to understand the pretended truths they teach. They are suspicious, +defiant, and cruel, because they sensibly feel that they may well dread +the discovery of their impostures. They are the spontaneous enemies +of truth because they justly apprehend it will annihilate their +pretensions. They are implacable in their vengeance, because it would +be dangerous to pardon those who wish to crush their doctrines, whose +weakness they know. They are hypocrites, because most of them possess +too much sense to believe the reveries they retail to others. They are +obstinate in their ideas, because they are inflated with vanity, and +because they could not consistently deviate from a method of thinking +of which they pretend God is the author. We often see them unbridled +and licentious in their manners, because it is impossible that idleness, +effeminacy, and luxury should not corrupt the heart We sometimes see +them austere and rigid in their conduct in order to impose on the people +and accomplish their ambitious views. If they are hypocrites and rogues, +they are extremely dangerous; and if they are fanatical in good faith, +or imbecile, they are not less to be feared. In fine, we almost always +see them rebellious and seditious, because an authority derived from God +is not disposed to bend to authority derived from men. + +You have here, Madam, a faithful portrait of the members of a powerful +body, in whose favor governments, for a long time, have believed it +their duty to sacrifice the other interests of the state. You here see +the citizens whom prejudice most richly recompenses, whom princes honor +in the eyes of the people, to whom they give their confidence, whom +they regard as the support of their power, and whom they consider as +necessary to the happiness and security of their kingdoms. You can +judge yourself whether the likeness delineated is correct You are in a +position to discover their intrigues, their underplots, their conduct, +and their discourse, and you will always find that their constant object +is to flatter princes for the purpose of governing them and keeping +nations in slavery. + +It is to please citizens so dangerous that sovereigns mingle in +theological questions, take the part of those who succeed in seducing +them, persecute all those who do not submit, proscribe with fury the +friends of reason, and by repressing knowledge injure their own power. +Because the priests, who urge princes to sacrilege when they combat for +them, are indignant against the same princes when they refuse to +destroy the enemies of their own particular clerical body. They likewise +denounce sovereigns as impious if the latter treat theological disputes +with the indifference they merit. + +When hereafter, reclaimed from their prejudices, princes wish to govern +for the good of all, let them cease to hear the interested and often +sanguinary councils of these pretended divine men, who, regarding +themselves as the centre of all things, wish to have sacrificed for +this object the happiness, the repose, the riches, and the honors of +the state. Let the sovereign never enter into their dissensions, let +him never persecute for religious opinions, which, among sectaries, are +commonly on both sides equally ridiculous and destitute of foundation. +They would never involve the government if the sovereign had not the +weakness to mingle in them. Let him give unlimited freedom to the course +of thinking, while he directs by just laws the course of acting on the +part of his subjects. Let him permit every one to dream or speculate as +he pleases, provided he conducts himself otherwise as an honest man +and a good citizen. At least let the prince not oppose the progress +of knowledge, which alone is capable of extricating his people from +ignorance, barbarity, and superstition, which have made victims of +so many Christian rulers. Let him be assured that enlightened and +instructed citizens are more law-abiding, industrious, and peaceable +than stupid slaves without knowledge and without reason, who will always +be ready to take all the passions with which a fanatic wishes to inspire +them. + +Let the sovereign especially occupy himself with the education of his +subjects, nor leave the clergy unobstructedly to impregnate his people +with mystic notions, foolish reveries, and superstitious practices, +which are only proper for fanatics. Let him at least counterbalance the +inculcation of these follies by teaching a morality conformable to the +good of the state, useful to the happiness of its members, and social +and reasonable. This morality would inform a man what he owed to +himself, to society, to his fellow-citizens, and to the magistrates who +administered the laws. This morality would not form men who would hate +each other for speculative opinions, nor dangerous enthusiasts, nor +devotees blindly submissive to the priests. It would create a tranquil, +intelligent, and industrious community; a body of inhabitants submissive +to reason and obedient to just and legitimate authority. In a word, from +such morality would spring virtuous men and good citizens, and it would +be the surest antidote against superstition and fanaticism. In this +manner the empire of the clergy would be diminished, and the sovereign +would have a less portentous rival; he would, without opposition, be +assured of all rational and enlightened citizens; the riches of the +clergy would in part reenter society, and be of use in benefiting the +people; institutions now useless would be put to advantageous uses; a +portion of the possessions of the church, originally destined for the +poor, and so long appropriated by avaricious priests, would come +into the hands of the suffering and the indigent, their legitimate +proprietors. Supported by a nation who were sensible of the advantages +he had procured them, the prince would no longer fear the cries of +fanaticism, and they would soon be no longer heard. The priests, the +lazy monks, and turbulent persons living in forced celibacy, could no +longer calculate on the future, and, aliens in the state which nourished +them, they would visibly diminish. The government, more rich and +powerful, would be in a better situation to diffuse its benefits; and +enlightened, virtuous, and beneficent men would constitute the support, +the glory, and the grandeur of the state. + +Such, Madam, are the ends which all governments would propose who opened +their eyes to their own true interests. I flatter myself that these +designs will not appear to you either impossible or chimerical. +Knowledge and science, which begin to be generally diffused, are already +advancing these results; they are giving an impulse to the march of +the human mind, and in time, governments and people, without tumult +or revolution, will be freed from the yoke which has oppressed them so +long. + +Do we see any thing useful in the pious endowments of our ancestors? +We find them to consist of institutions invented to continue a lazy, +monastic life; costly temples elevated and enriched by indigent people +to augment the pride of the priests, and to erect altars and palaces. +From the foundation of Christianity the whole object of religion +has been to aggrandize the priesthood on the ruins of nations and +governments. A jealous religion has exclusively seized on the minds +of men, and persuaded them that they live upon earth merely to occupy +themselves with their future happiness in the unknown regions of the +empyrean. It is time that this prestige should cease; it is time that +the human race should occupy itself with its own true interests. The +interests of the people will always be incompatible with those of the +guides who believe they have acquired an imprescriptible right to lead +men astray. The more you examine the Christian religion, the more will +you be convinced that it can be advantageous only to those whose object +it is easily to guide mankind after having plunged them into darkness. I +am, &c. + + + + +LETTER X. On the Advantages Religion confers on those who profess it + +I dare flatter myself, Madam, that I have clearly demonstrated to you, +that the Christian religion, far from being the support of sovereign +authority, is its greatest enemy; and of having plainly convinced you, +that its ministers are, by the very nature of their functions, the +rivals of kings, and adversaries the most to be feared by all who value +or exercise temporal power. In a word, I think I have persuaded you, +that society might, without damage, dispense with the services they +render, or at least dispense with paying for them so extravagantly. + +Let us now examine the advantages which this religion procures to +individuals, who are most strongly convinced of its pretended truths, +and who conform the most rigidly to its precepts. Let us see if it is +calculated to render its disciples more contented, more happy, and more +virtuous than they would be without the burden of its ministers. + +To decide the question, it is sufficient to look around us, and to +consider the effects that religion produces on minds really penetrated +with its pre* tended truths. We shall generally find in those who the +most sincerely profess and the most exactly practise them, a joyless +and melancholy disposition, which announces no contentment, nor +that interior peace of which they speak so incessantly, without ever +exhibiting any undoubted manifestations of it. + +Whoever is in the enjoyment of peace within, shows some exterior +marks of it; but the internal satisfaction of devotees is commonly +so concealed, that we may well suspect it of being nothing but a mere +chimera. Their interior peace, which they allege gives them a good +conscience, is visible to others only by a bilious and petulant +humor, that is not usually much applauded by those who come under +its influence. If, however, there are occasionally some devotees who +actually display the serene countenance of satisfaction and enjoyment, +it is because the dismal ideas of religion are rendered inoperative by +a happy temperament; or that such persons have not fully become +impregnated with their system of faith, whose legitimate effect is to +plunge its devotees into terrible inquietudes and sombre chagrins. + +Thus, Madam, we are brought back to the contradictory discourses of +those priests who, after having caused terror by their desolating +dogmas, attempt to reassure us by vague hopes, and exhort us to place +confidence in a God whom they have themselves so repulsively delineated. +It is idle for them to tell us the yoke of Jesus Christ is light. It is +insupportable to those who consider it properly. It is only light for +those who bear it without reflection, or for those who assume it +in order to impose it upon others, without intending to suffer its +annoyances themselves. + +Suffer me, Madam, to refer you to yourself. Were you happy, contented, +or gay, when you made me the depository of the secret inquietudes +inflicted upon you by prejudices, and which had commenced taking that +fatal empire over your mind which I have endeavored to destroy? Was not +your soul involved in woe in spite of your judgment? Were you not taking +measures to wither all your happiness? In favor of religion, were you +not ready to renounce the world, and disregard all you owe to society? +If I was afflicted, I was not surprised. The Christian religion +inevitably destroys the happiness and repose of those who are subjected +by it; alarms and terrors are the objects of its pleasures; it cannot +make those happy who fully receive it It would certainly have plunged +you into distress. All your faculties would have been injured, and your +too susceptible imagination would have been carried to such dangerous +extremes, that many others would have grieved at the result A gentle +and beneficent spirit, like yours, could never receive peace from +Christianity. The evils of religion are sure, while its consolations are +contradictory and vague. They cannot give that temper and tranquillity +to the mind which is necessary to enable men to labor for their own +happiness and that of others. + +In effect, as I have already observed, it is very difficult for an +individual to occupy himself with the happiness of another when he is +himself miserable. The devotee, who imposes penances on his own head, +who is suspicious of every thing, who is full of self-reproaches, and +who is heated by visionary meditation, by fasting and seclusion, must +naturally be irritated against all those who do not believe it their +duty to make such absurd sacrifices. He can scarcely avoid being enraged +at those audacious persons who neglect practices or duties that are +claimed as the exactions of God. He will desire to be with those only +who view things as he does himself; he will keep himself apart from all +others, and will end by hating them. He believes himself obliged to make +a loud and public parade of his mode of thinking, and he signalizes his +zeal even at the risk of appearing ridiculous. If he showed indulgence, +he would doubtless fear he should render himself an accomplice in a +neglect of his God. He would reprehend such sinners, and it would be +with acrimony, because his own soul was filled with it. In fine, if +zealous, he would always be under the dominion of anger, and would only +be indulgent in proportion as he was not bigoted. + +Religious devotion tends to arouse fierce sentiments, that sooner or +later manifest themselves in a manner disagreeable for others. The +mystical devotees clearly illustrate this. They are vexed with the +world, and it could not exist if the extravagances required by religion +were altogether carried out. The world cannot be united to Jesus Christ. +God demands our entire heart, and nothing is allowed to remain for his +weak creatures. To produce the little zeal for heaven which Christians +have, it is requisite to torment them, and thus lead them to the +practice of those marvellous virtues in which they imagine is placed +all their safety. A strange religion, which, practised in all its rigor, +would drag society to ruin! The sincere devotee proposes impossible +attainments, of which human nature is not capable; and as, in spite of +all his endeavors, he is unable to succeed in their acquisition, he is +always discontented with himself. He regards himself as the object of +God's anger; he reproaches himself with all that he does; he suffers +remorse for all the pleasures he experiences, and fears that they may +occasion a fall from grace. + +For his greater security, he often avoids society which may at any +moment turn him from his pretended duties, excite him to sin, and render +him the witness or accomplice of what is offensive to zealots. In fine, +if the devotee is very zealous, he cannot prevent himself from avoiding +or detesting beings, who, according to his gloomy notions of religion, +are perpetually occupied in irritating God. On the other hand, you know, +Madam, that it is chagrin and melancholy that lead to devotion. It is +usually not till the world abandons and displeases men that they have +recourse to heaven; it is in the arms of religion that the ambitious +seek to console themselves for their disgraces and disappointed +projects; dissolute and loose women turn devotees when the world +discards them, and they offer to God hearts wasted, and charms that are +no longer in repute. The ruin of their attractions admonishes them that +their empire is no longer of this world; filled with vexation, consumed +with chagrin, and irritated against a society where they were deprived +of enacting an agreeable part, they yield themselves up to devotion, and +distinguish themselves by religious follies, after having run the race +of fashionable vices, and been engaged in worldly scandals. With rancor +in their hearts, they offer a gloomy adoration to a God who indemnifies +them most miserably for their ascetic worship. In a word, it is passion, +affliction, and despair to which most conversions must be attributed; +and they are persons of such character who deliver themselves to the +priests, and these mental aberrations and physical afflictions are +the marvellous strokes of grace of which God makes use to lead men to +himself. + +It is not, then, surprising if we see persons subject to this devotion +most commonly ruled by sorrow and passion. These mental moods are +perpetually aggravated by religion, which is exactly calculated to +imbitter more and more the souls thus filled with vexations. The +conversation of a spiritual director is a weak consolation for the loss +of a lover; the remote and flattering hopes of another world rarely +make up for the realities of this; nor do the fictitious occupations of +religion suffice to satisfy souls accustomed to intrigues, dissipation, +and scandalous pleasures. + +Thus, Madam, we see that the effects of these brilliant conversions, +so well adapted to give pleasure to the Omnipotent and to his court, +present nothing advantageous for the inhabitants of this lower world. If +the changes produced by grace do not render those more happy upon whom +they are operated, they cannot cause much admiration on the part of +those who witness them. Indeed, what advantages does society reap from +the greater part of conversions? Do the persons so touched by grace +become better? Do they make amends for the evil they have done, or are +they heartily and generously engaged in doing good to those by whom +they are surrounded? A mistress, for example, who has been arrogant and +proud,--does conversion render her humble and gentle? Does the unjust +and cruel man recompense those to whom he has done evil? Does the robber +return to society the property of which he has plundered it? Does the +dissipated and licentious woman repair by her vigilant cares the wrongs +that her disorders and dissipations have occasioned? No, far from +it These persons so touched and converted by God ordinarily content +themselves with praying, fasting, religious offerings, frequenting +churches, clamoring in favor of their priests, intriguing to sustain +a sect, decrying all who disagree with their particular spiritual +director, and exhibiting an ardent and ridiculous zeal for questions +that they do not understand. In this manner they imagine they get +absolution from God, and give indemnification to men; but society gains +nothing from their miraculous conversion. On the other hand, devotion +often exalts, infuriates, and strengthens the passions which formerly +animated the converts. It turns these passions to new objects, and +religion justifies the intolerant and cruel excesses into which they +rush for the interest of their sect. It is thus that an ambitious +personage becomes a proud and turbulent fanatic, and believes himself +justified by his zeal; it is thus that a disgraced courtier cabals +in the name of heaven against his own enemies; and it is thus that a +malignant and vindictive man, under the pretext of avenging God, seeks +the means of avenging himself. Thus, also, it happens that a woman, to +indemnify herself for having quitted rouge, considers she has the right +to outrage with her acrid humor a husband whom she had previously, in a +different manner, outraged many times. She piously denounces those who +allow themselves the indulgence of the most innocent pleasures; in +the belief of manifesting religions earnestness, she exhales downright +passion, envy, jealousy, and spite; and in lending herself warmly to +the interests of heaven she shows an excess of ignorance, insanity, and +credulity. + +But is it necessary, Madam, to insist upon this? You live in a country +where you see many devotees, and few virtuous people among them. If you +will but slightly examine the matter, you will find that among these +persons so persuaded of their religion, so convinced of its importance +and utility, who speak incessantly of its consolations, its sweets, and +its virtues,--you will find that among these persons there are very few +who are tendered happier, and yet fewer who are rendered better. Are +they vividly penetrated with the sentiments of their afflicting and +terrible religion? You will find them atrabilious, disobliging, and +fierce. Are they more lightly affected by their creed? You will then +find them less bigoted, more beneficent, social, and kind. The religion +of the court, as you know, is a continual mixture of devotion and +pleas-ore, a circle of the exercises of piety and dissipation, of +momentary fervor and continuous irregularities. This religion connects +Jesus Christ with the pomps of Satan. We there see sumptuous display, +pride, ambition, intrigue, vengeance, envy, and libertinism all +amalgamated with a religion whose _maxims_ are austere. Pious casuists, +interested for the great, approve this alliance, and give the lie to +their own religion in order to derive advantage from circumstances and +from the passions and vices of men. If these court divines were too +rigid, they would affright their fashionable disciples seeking to reach +heaven on "flowery beds of ease," and who embrace religion with the +understanding that they are to be allowed no inconsiderable latitude. +This is doubtless the reason why Jansenism, which wished to renew +the austere principles of primitive Christianity, obtained no general +influence at the Parisian court. The monkish precepts of early +Christianity could only suit men of the temper of those who first +embraced it They were adapted for persons who were abject, bilious, and +discontented, who, deprived of luxury, power, and honors, became the +enemies of grandeurs from which they were excluded. The devotees had the +art of making a merit of their aversion and disdain for what they could +not obtain. + +Nevertheless, a Christian, in consonance with his principles, should +"take no thought for the morrow;" should have no individual possessions; +should flee from the world and its pomps; should give his coat to the +thief who stole his cloak; and, if smitten on one cheek, should turn +the other, to the aggressor. It is upon Stoicism that religious +fanatics built their gloomy philosophy. The so-called perfections which +Christianity proposes place man in a perpetual war with himself, and +must render him miserable. The true Christian is an enemy both of +himself and the human race, and for his own consistency should live +secluded in darkness, like an owl. His religion renders him essentially +unsocial, and as useless to himself as he is disagreeable to others. +What advantage can society receive from a man who trembles without +cessation, who is in a state of superstitious penance, who prays, and +who indulges in solitude? Or what better is the devotee who flies from +the world and deprives himself even of innocent pleasures, in the fear +that God might damn him for participation in them? + +What results, from these maxims of a moral fanaticism? It happens that +laws so atrocious and cruel are enacted, that bigots alone are willing +to execute them. Yes, Madam, blameless as you know my whole life to have +been, consonant to integrity and honesty as you know my conduct to be, +and free as I have ever been from intolerance, my existence would be +endangered were these letters I am now writing to you to appear in +print, or even be circulated in manuscript with my name attached to them +as author. Yes, Christians have made laws, now dominant here in France, +which would tie me to the stake, consume my body with fire, bore my +tongue with a red hot iron, deprive me of sepulture, strip my family +of my property, and for no other cause than for my opinions concerning +Christianity and the Bible. Such is the horrid cruelty engendered by +Christianity. It has sometimes been called in question whether a society +of atheists could exist; but we might with more propriety ask if a +society of fierce, impracticable, visionary, and fanatical Christians, +in all the plenitude of their ridiculous system, could long subsist.* +What would become of a nation all of whose inhabitants wished to attain +perfection by delivering themselves over to fanatical contemplation, to +ascetical penance, to monkish prayers, and to that state of things set +forth in the Acts of the Apostles? What would be the condition of a +nation where no one took any "thought for the morrow"?--where all were +occupied solely with heaven, and all totally neglected whatever +related to this transitory and passing life?--where all made a merit +of celibacy, according to the precepts of St. Paul?--and where, in +consequence of constant occupation in the ceremonials of piety, no one +had leisure to devote to the well-being of men in their worldly and +temporal concerns? It is evident that such a society could only exist in +the Thebaid, and even there only for a limited time, as it must soon be +annihilated. If some enthusiasts exhibit examples of this sort, we know +that convents and nunneries are supported by that portion of society +which they do not enclose. But who would provide for a country that +abandoned every thing else, for the purpose of heavenly contemplations? + + * Upon this topic consult what Bayle says, Continuation des + Pensees diverses sur la Comete, Sections 124,125, tome iv., + Rousseau de Geneve, in his Contrai Social, 1. 4, ch 8. See + also the Lettres ecrites de la Montague, letter first, pp. + 45 to 54, edit. 8vo. The author discusses the same matter, + and confirms his opinions hy new reasonings, which + particularly deserve perusal.--Note of the Editor, (Naigeon) + +We may therefore legitimately conclude that the Christian religion +is not fitted for this world; that it is not calculated to insure the +happiness either of societies or individuals; that the precepts and +counsels of its God are impracticable, and more adapted to discourage +the human race, and to plunge men into despair and apathy, than to +render them happy, active, and virtuous. A Christian is compelled to +make an abstraction of the maxims of his religion if he wishes to live +in the world; he is no longer a Christian when he devotes his cares to +his earthly good; and, in a word, a real Christian is a man of another +world, and is not adapted for this. + +Thus we see that Christians, to humanize themselves, are constantly +obliged to depart from their supernatural and divine speculations. Their +passions are not repressed, but on the contrary are often thus rendered +more fierce and more calculated to disturb society. Masked under the +veil of religion, they generally produce more terrible effects. It +is then that ambition, vengeance, cruelty, anger, calumny, envy, and +persecution, covered by the deceptive name of zeal, cause the greatest +ravages, range without bounds, and even delude those who are transported +by these dangerous passions. Religion does not annihilate these violent +agitations of the mind in the hearts of its devotees, but often excites +and justifies them; and experience proves that the most rigid Christians +are very far from being the best of men, and that they have no right to +reproach the incredulous either concerning the pretended consequences +of their principles, or for the passions which are falsely alleged to +spring from unbelief. + +Indeed, the charity of the peaceful ministers of religion and of their +pious adherents does not prevent their blackening their adversaries with +a view of rendering them odious, and of drawing down upon their heads +the malevolence of a superstitious community, and the persecution of +tyrannical and oppressive laws; their zeal for God's glory permits them +to employ indifferently all kinds of weapons; and calumny, especially, +furnishes them always a most powerful aid. According to them, there are +no irregularities of the heart which are not produced by incredulity; +to renounce religion, say they, is to give a free course to unbridled +passions, and he who does not believe surely indicates a corrupt heart, +depraved manners, and frightful libertinism. In a word, they declare +that every man who refuses to admit their reveries or their marvellous +morality, has no motives to do good, and very powerful ones to commit +evil. + +It is thus that our charitable divines caricature and misrepresent the +opponents of their supremacy, and describe them as dangerous brigands, +whom society, for its own interest, ought to proscribe and destroy. It +results from these imputations that those who renounce prejudices and +consult reason are considered the most unreasonable of men; that they +who condemn religion on account of the crimes it has produced upon the +earth, and for which it has served as an eternal pretext, are regarded +as bad citizens; that they who complain of the troubles that turbulent +priests have so often excited, are set down as perturbators of the +repose of nations; and that they who are shocked at the contemplation of +the inhuman and unjust persecutions which have been excited by priestly +ambition and rascality, are men who have no idea of justice, and in +whose bosoms the sentiments of humanity are necessarily stifled. They +who despise the false and deceitful motives by which, to the present +time, it has been vainly attempted through the other world to make men +virtuous, equitable, and beneficent, are denounced as having no real +motives to practise the virtues necessary for their well-being _here_. +In fine, the priests scandalize those who wish to destroy sacerdotal +tyranny, and impostures dangerous alike to nations and people, as +enemies of the state so dangerous that the laws ought to punish them. + +But I believe, Madam, that you are now thoroughly convinced that the +true friends of the human race and of governments cannot also be the +friends of religion and of priests. Whatever may be the motives or +the passions which determine men to incredulity, whatever may be the +principles which flow from it, they cannot be so pernicious as those +which emanate directly and necessarily from a religion so absurd and +so atrocious as Christianity. Incredulity does not claim extraordinary +privileges as flowing from a partial God; it pretends to no right of +despotism over men's consciences; it has no pretexts for doing violence +to the minds of mankind; and it does not hate and persecute for a +difference of opinion. In a word, the incredulous, have not an infinity +of motives, interests, and pretexts to injure, with which the zealous +partisans of religion are abundantly provided. + +The unbeliever in Christianity, who reflects, perceives that without +going out of this world there are pressing and real motives which +invite to virtuous conduct; he feels the interest that he has in +self-preservation, and of avoiding whatever is calculated to injure +another; he sees himself united by physical and reciprocal wants with +men who would despise him if he had vices, who would detest him if he +was guilty of any action contrary to justice and virtue, and who would +punish him if he committed any crimes, or if he outraged the laws. The +idea of decency and order, the desire of meriting the approbation of +his fellow-citizens, and the fear of being subjected to blame and +punishment, are sufficient to govern the actions of every rational man. +If, however, a citizen is in a sort of delirium, all the credulity in +the world will not be able to restrain him. If he is powerful enough +to have no fear of men on this earth, he will not regard the divine law +more than the hatred and the disdain of the judges he has constantly +before his eyes. + +But the priests may perhaps tell us that the fear of an avenging God +at least serves to repress a great number of latent crimes that would +appear but for the influence of religion. Is it true, however, that +religion itself prevents these latent crimes? Are not Christian nations +full of knaves of all kinds, who secretly plot the ruin of their +fellow-beings? Do not the most ostensibly credulous persons indulge in +an infinity of vices for which they would blush if they were by chance +brought to light? A man who is the most persuaded that God sees all his +actions frequently does not blush to commit deeds in secret from which +he would refrain if beheld by the meanest of human beings. + +What, then, avails the powerful check on the passions which religion is +said to interpose? If we could place any reliance on what is said by our +priests, it would appear that neither public nor secret crimes could +be committed in countries where their instructions are received; the +priests would appear like a brotherhood of angels, and every religious +man to be without faults. But men forget their religious speculations +when they are under the dominion of violent passions, when they are +bound by the ties of habit, or when they are blinded by great interests. +Under such circumstances they do not reason. Whether a man is virtuous +or vicious depends on temperament, habit, and education. An unbeliever +may have strong passions, and may reason very justly on the subject of +religion, and very erroneously in regard to his conduct. The religious +dupe is u poor metaphysician, and if he also acts badly he is both +imbecile and wicked. + +It is true the priests deny that unbelievers ever reason correctly, +and pretend they must always be in the wrong to prefer natural sense +to their authority. But in this decision they occupy the place of both +judges and parties, and the verdict should be rendered by disinterested +persons. In the mean time the priests themselves seem to doubt the +soundness of their own allegations; they call the secular arm to the +aid of their arguments; they marshal on their side fines, imprisonment, +confiscation of goods, boring and branding with hot irons, and death at +the stake, at this time in France, and in other and in most countries +of Christendom; they use the scourge to drive men into paradise; they +enlighten men by the blaze of the fagot; they inculcate faith by furious +and bloody strokes of the sword; and they have the baseness to stand in +dread of men who cannot announce themselves or openly promulgate their +opinions without running the risk of punishment, and even death. This +conduct does not manifest that the priests are strongly persuaded of +the power of their arguments. If our clerical theologians acted in +good faith, would they not rejoice to open a free course to thorough +discussion? Would they not be gratified to allow doubters to propose +difficulties, the solution of which, if Christianity is so plain and +clear, would serve to render it more firm and solid? They find it +answers their ends better to use their adversaries as the Mexicans do +their slaves, whom they shackle before attacking, and then kill for +daring to defend themselves. + +It is very probable unbelievers may be found whose conduct is blamable, +and this is because they in this respect follow the same line of +reasoning as the devotee. The most fanatical partisans of religion are +forced to confess that among their adherents a small number of the elect +only are rendered virtuous. By what right, then, do they exact that +incredulity, which pretends to nothing supernatural, should produce +effects which, according to their own admissions, their pretended divine +religion fails to accomplish? If all believers were invariably good men, +the cause of religion would be provided with an adamantine bulwark, and +especially if unbelievers were persons without morality or virtue. But +whatever the priests may aver, the unbelievers are more virtuous than +the devotees. A happy temperament, a judicious education, the desire of +living a peaceable life, the dislike to attract hatred or blame, and the +habit of fulfilling the moral duties, always furnish motives to abstain +from vice and to practise virtue more powerful and more true than +those presented by religion. Besides, the incredulous person has not an +infinity of resources which Christianity bestows upon its superstitious +followers. The Christian can at any time expiate his crimes by +confession and penance, and can thus reconcile himself with God, and +give repose to his conscience; the unbeliever, on the other hand, who +has perpetrated a wrong, can reconcile himself neither with society, +which he has outraged, nor with himself, whom he is compelled to hate. +If he expects no reward in another life, he has no interest but to merit +the homage that in all enlightened countries is rendered to virtue, to +probity, and to a conduct constantly honest; he has no inducement but to +avoid the penalties and the disdain that society decrees against those +who trouble its well-being, and who refuse to contribute to its welfare. + +It appears evident that every man who consults his understanding should +be more reasonable than one who only consults his imagination. It is +evident that he who consults his own nature and that of the beings who +surround him, ought to have truer ideas of good and evil, of justice and +injustice, and of honesty and dishonesty, that he who, to regulate his +conduct, consults only the records of a concealed God, whom his priests +picture as wicked, unjust, changeable, contradicting himself, and who +has sometimes ordered actions the most contrary to morality and to all +the ideas that we have of virtue. It is evident that he who regulates +his conduct upon sacerdotal molality will only follow the caprice +and passions of the priests, and will be a very dangerous man, while +believing himself very virtuous. In fine, it is evident that while +conforming himself to the precepts and counsels of religion, a man may +be extremely pious without possessing the shadow of a virtue. Experience +has proved that it is quite possible to adhere to all the unintelligible +dogmas of the priests, to observe most scrupulously all the forms, and +ceremonies, and services they recommend, and orally to profess all the +Christian virtues, without having any of the qualities necessary to his +own happiness, and to that of the beings with whom he lives. The saints, +indeed, who are proposed to us as models, were useless members of +society. We see them to have been either gloomy fanatics, who sacrificed +themselves to the desolating ideas of their religion, or excited +fanatics, who, under pretext of serving religion, have perpetually +disturbed the repose of nations, or enthusiastic theologians, who from +their own dreams have deduced systems exactly calculated to infuriate +the brains of their adherents. A saint, when he is tranquil, proposes +nothing whose accomplishment will benefit mankind, and only aims to keep +himself safe and secluded in his retreat. A saint, when he is active, +only appears to promulgate reveries dangerous to the world, and to +uphold the interests of the church, that he confounds with the interest +of God. + +In a word, Madam, I cannot too often repeat it, every system of religion +appears to be designed for the utility of the priests; the morality of +Christianity has in view only the interests of the priesthood; all the +virtues that it teaches have solely for an object the church, and its +ministers; and these ends are always to subject the people, to draw a +profit from their toil, and to inspire them with a blind Credulity. We +ought, therefore, to practise morality and virtue without entering into +these conspiracies. If the priests disapprove of those who do not agree +with them, and refuse to award any probity to the thinkers who reject +their injurious and useless notions, society, which needs for its own +sustenance real and human virtues, will not adopt the sentiments nor +espouse the quarrels of these men, visibly leagued together against it. +If the ministers of religion require their dogmas, their mysteries, +and their fanatical virtues to support their usurped empire, the civil +government has a need of reasonable virtues, of an evident, and above +all, of a pacific morality, in order, to exercise its legitimate rights. +In fine, the individuals, who compose every society, demand a morality +which will render them happy in _this_ world, without embarrassing +themselves with what only pretends to secure their felicity in an +imaginary sphere, of which they have no ideas except those received from +the priests themselves. + +The priests have had the art to unite their religious system with some +moral tenets which are really good. This renders their mysteries more +sacred, and lends authority to their ambiguous dogmas. By the aid of +this artifice, they have given currency to the opinion that without +religion there can be neither morality nor virtue. I hope, Madam, in +my next letter, to complete the exposure of this prejudice, and to +demonstrate, to whoever will reflect, how uncertain, abstract, and +deceitful are the notions which religion has inspired. I shall clearly +show, that they have often infected philosophers themselves; that up to +the present time, they have retarded the progress of morality; and that +they have transformed a science the most certain, plain, and sensible to +every thinking man, into a system at once doubtful and enigmatical, and +full of difficulties. I am, Madam, &c. + + + + +LETTER XI. Of Human or Natural Morality + +By this time, Madam, you will have reflected on what I had the honor to +address to you, and perceived how impossible it is to found a certain +and invariable morality on a religion enthusiastic, ambiguous, +mysterious, and contradictory, and which never agreed with itself. +You know that the God who appears to have taken pleasure in rendering +himself unintelligible, that the God who is partial and changeable, that +the God whose precepts are at variance one with another, can never serve +as the base on which to rear a morality that shall become practicable +among the inhabitants of the earth. In short, how can we fonnd justice +and goodness on attributes that are unjust and evil; yet attributes of a +Being who tempts man, whom he created, for the purpose of punishing him +when tempted? How can we know when we do the will of a God who has said, +_Thou shalt not kill_, and who yet allows his people to exterminate +whole nations? What idea can we form of the morality of that God who +declares himself pleased with the sanguinary conduct of Moses, of the +rebel, the assassin, the adulterer, David? Is it possible to found +the holy duties of humanity on a God whose favorites have been inhuman +persecutors and cruel monsters? How can we deduce our duties from the +lessons of the priests of a God of peace, who, nevertheless, breathes +only sedition, vengeance, and carnage? How can we take as models for our +conduct _saints_, who were useless enthusiasts, or turbulent fanatics, +or seditious apostates; who, under the pretext of defending the cause of +God, have stirred up the greatest ravages on the earth? What wholesome +morality can we reap from the adoption of impracticable virtues, from +their being supernatural, which are visibly useless to ourselves, to +those among whom we live, and in their consequences often dangerous? How +can we take as guides in our conduct priests, whose lessons are a tissue +of unintelligible opinions, (_for all religion is but opinion_,) puerile +and frivolous practices, which these gentlemen prefer to real virtues? +In fine, how can we be taught _the truth_, conducted in an unerring +path, by men of a changeable morality, calculated upon and actuated +by their present interests, and who, although they pretend to preach +good-will to men, humanity, and peace, have, as their text-book, a +volume stained with the records of injustice, inhumanity, sedition, and +perfidy? J You know, Madam, that it is impossible to found morality on +notions that are so unfixed and so contrary to all our natural ideas of +virtue. By virtue, we ought to understand the habitual dispositions to +do whatever will procure us the happiness of ourselves and our species. +By virtue, religion understands only that which may contribute to render +us favorable to a hidden God, who attaches his favor to practices and +opinions that are too often hurtful to ourselves, and little beneficial +to others. The morality of the Christians is a mystic morality, which +resembles the dogmas of their religion; it is obscure, unintelligible, +uncertain, and subject to the interpretation of frail creatures. This +morality is never fixed, because it is subordinate to a religion which +varies incessantly its principles, and which is regulated according to +the pleasure of a despotic divinity, and, more especially, according +to the pleasure of priests, whose interests are changing daily, whose +caprices are as variable as the hours of their existence, and who are, +consequently, not always in agreement with one another. + +The writings which are the sources whence the Christians have drawn +their morality, are not only an abyss of obscurity, but demand continual +explications from their masters, the priests, who, in explaining, make +them still more obscure, still more contradictory. If these oracles of +heaven prescribe to us in one place the virtues truly useful, in another +part they approve, or prescribe, actions entirely opposed to all the +ideas that we have of virtue. The same God who orders us to be good, +equitable, and beneficent, who forbids the revenging of injuries, +who declares himself to be the God of clemency and of goodness, shows +himself to be implacable in his rage; announces himself as bringing +_the swords and not peace_; tells us that he is come to set mankind at +variance; and, finally, in order to revenge his wrongs, orders rapine, +treason, usurpation, and carnage. In a word, it is impossible to find +in the Scriptures any certain principles or sure rules of morality. +You there see, in one part, a small number of precepts, useful and +intelligible, and in another part maxims the most extravagant, and the +most destructive to the good and happiness of all society. + +It is in punctuality to fulfil the superstitious and frivolous duties, +that the morality of the Jews in the Old Testament writings is chiefly +conspicuous; legal observances, rites, ceremonies, are all that occupied +the people of Israel. In recompense for their scrupulous exactness to +fulfil these duties, they were permitted to commit the most frightful of +crimes. The virtues recommended by the Son of God, in the New Testament, +are not in reality the same as those which God the Father had made +observable in the former case. The New Testament contradicts the Old. It +announces that God is not pacified by sacrifices, nor by offerings, +nor by frivolous rites. It substitutes in place of these, supernatural +virtues, of which I believe I have sufficiently proved the inutility, +the impossibility, and the incompatibility with the well-being of man +living in society. The Son of God, by the writers of the New Testament, +is set at variance with himself; for he destroys in one place what he +establishes in another; and, moreover, the priests have appropriated to +themselves all the principles of his mission. They are in unison only +with God when the precepts of the Deity accord with their present +interest. Is it their interest to persecute? They find that God ordains +persecution. Are they themselves persecuted? They find that this pacific +God forbids persecution, and views with abhorrence the persecution of +his servants. Do they find that superstitious practices are lucrative to +themselves? Notwithstanding the aversion of Jesus Christ from offerings, +rites, and ceremonies, they impose them on the people, they surcharge +them with mysterious rites: they respect these more than those duties +Which are of essential benefit to society. If Jesus has not wished that +they should avenge themselves, they find that his Father has delighted +in vengeance. If Jesus has declared that his kingdom is not of this +world, and if he has shown, contempt of riches, they nevertheless find +in the Old Testament sufficient reasons for establishing a hierarchy +for the governing of the world in a spiritual sense, as kings do in a +political one,--for the disputing with kings about their power,--for +exercising in this world an authority the most unlimited, a license the +most terrific. In a word, if they have found in the Bible some precepts +of a moral tendency and practical utility, they have also found others +to justify crimes the most atrocious. + +Thus, in the Christian religion, morality uniformly depends on the +fanaticism of priests, their passions, their interests: its principles +are never fixed; they vary according to circumstances: the God of whom +they are the organs, and the interpreters, has not said any thing but +what agrees best with their views, and what never contravenes their +interest Following their caprices, he changes his advice continually; +he approves, and disapproves, of the same actions: he loves, or detests, +the same conduct; he changes crime into virtue, and virtue into crime. + +What is the result from all this? It is that the Christians have not +sure principles in morality: it varies with the policy of the priests, +who are in a situation to command the credulity of mankind, and who, +by force of menaces and terrors, oblige men to shut their eyes on their +contradictions, and minds the most honest to commit faults the greatest +which can be committed against religion. It is thus that under a God who +recommends the love of our neighbor, the Christians accustom themselves +from infancy to detest an heretical neighbor, and are almost always in a +disposition to overwhelm him by a crowd of arguments received from their +priests. It is thus that, under a God who ordains we should love our +enemies and forgive their offences, the Christians hate and destroy +the enemies of their priests, and take vengeance, without measure, for +injuries which they pretend to have received. It is thus, that under +a just God, a God who never ceases to boast of his goodness, the +Christians, at the signal of their spiritual guides, become unjust and +cruel, and make a merit of having stifled the cries of nature, the voice +of humanity, the counsels of wisdom, and of public interest. + +In a word, all the ideas of justice and of injustice, of good and evil, +of happiness and of misfortune, are necessarily confounded in the head +of a Christian. His despotic priest commands him, in the name of God, to +put no reliance on his reason, and the man who is compelled to abandon +it for the guidance of a troubled imagination will be far more likely to +consult and admit the most stupid fanaticism as the inspiration of +the Most High. In his blindness, he casts at his feet duties the most +sacred, and he believes himself virtuous in outraging every virtue. Has +he remorse? his priest appeases it speedily, and points out some +easy practices by which he may soon recommend himself to God. Has he +committed injustice, violence, and rapine? he may repair all by giving +to the church the goods of which he has despoiled worthy citizens; or by +repaying by largesses, which will procure him the prayers of the priests +and the favor of heaven. For the priests never reproach men, who give +them of this world's goods, with the injustice, the cruelties, and the +crimes they have been guilty, to support the church and befriend her +ministers; the faults which have almost always been found the most +unpardonable, have always been those of most disservice to the clergy. +To question the faith and reject the authority of the priesthood, have +always been the most frightful crimes; they are truly the sin against +the Holy Ghost, which can never be forgiven either in this world or in +that which is to come. To despise these objects which the priests have +an interest in making to be respected, is sufficient to qualify one for +the appellation of a blasphemer and an impious man. These vague words, +void of sense, suffice to excite horror in the mind of the weak vulgar. +The terrible word sacrilege designates an attempt on the person, the +goods, and the rights of the clergy. The omission of some useless +practice is exaggerated and represented as a crime more detestable than +actions which injure society. In favor of fidelity to fulfil the duties +of religion, the priest easily pardons his slave submitting to vices, +criminal debaucheries, and excesses the most horrible. You perceive, +then, Madam, that the Christian morality has really in view but the +utility of the priests. Why, then, should you be surprised that they +endeavor to make themselves arbitrary and sovereign; that they deem +as faults, and as criminal, all the virtues which agree not with their +marvellous systems? The Christian morality appears only to have been +proposed to blind men, to disturb their reason, to render them abject +and timid, to plunge them into vassalage, to make them lose sight of the +earth which they inhabit, for visions of bliss in heaven. By the aid of +this morality, the priests have become the true masters here below; they +have imagined virtues and practices useful only to themselves; they have +proscribed and interdicted those which were truly useful to society; +they have made slaves of their disciples, who make virtue to consist in +blind submission to their caprices. + +To lay the foundations of a good morality, it is absolutely necessary +to destroy the prejudices which the priests have inspired in us; it is +necessary to begin by rendering the mind of man energetic, and freeing +it from those vain terrors which have enthralled it; it is necessary to +renounce those supernatural notions which have, till now, hindered men +from consulting the volume of nature, which have subjected reason to the +yoke of authority; it is necessary to encourage man, to undeceive him as +to those prejudices which have enslaved him; to annihilate in his bosom +those false theories which corrupt his nature, and which are, in fact, +infidel guides, destructive of the real happiness of the species. It is +necessary to undeceive him as to the idea of his loathing himself, and +especially that other idea, that some of his fellow-creatures are not to +labor with their hands for their support, but in spiritual matters for +his happiness. In fine, it is necessary to influence him with self-love, +that he may merit the esteem of the world, the benevolence and +consideration of those with whom he is associated by the ties of nature +or public economy. + +The morality of religion appears calculated to confound society and +replunge its members into the savage state. The Christian virtues tend +evidently to isolate man, to detach him from those to whom nature has +united him, and to unite him to the priests--to make him lose sight of +a happiness the most solid, to occupy himself only with dangerous +chimeras. We only live in society to procure the more easily those +kindnesses, succors, and pleasures, which we could not obtain living by +ourselves. If it had been destined that we should live miserably in +this world, that we should detest ourselves, fly the esteem of others, +voluntarily afflict ourselves, have no attachment for any one, society +would have been one heap of confusion, the human kind savages and +strangers to one another. However, if it is true that God is the author +of man, it is God who renders man sociable; it is God who wishes man to +live in society where he can obtain the greatest good. If God is good, +he cannot approve that men should leave society to become miserable; if +God is the author of reason, we can only wish that men who are possessed +of reason should employ this distinguishing gift to procure for +themselves all the happiness its exercise can bring them. If God has +revealed himself, it is not in some obscure way, but in in revelation +the most evident and clear of all those supposed revelations, which are +visibly contrary to all the notions we can form of the Divinity. We +are not, however, obliged to dive into the marvellous to establish the +duties man owes to man, since God has very plainly shown them in the +wants of one and the good offices of another person. But it is only by +consulting our reason that we can arrive at the means of contributing to +the felicity of our species. It is then evident that in regarding man as +the creature of God, God must have designed that man should consult his +reason, that it might procure him the most solid happiness, and those +principles of virtue which nature approves. + +What, then, might not our opinions be were we to substitute the morality +of reason for the morality of religion? In place of a partial and +reserved morality for a small number of men, let us substitute a +universal morality, intelligible to all the inhabitants of the earth, +and of which all can find the principles in nature. Let us study +this nature, its wants, and its desires; let us examine the means of +satisfying it; let us consider what is the end of our existence in +society; we shall see that all those who are thus associated are +compelled by their natures to practise affection one to another, +benevolence, esteem, and relief, if desired; we shall see what is that +line of conduct which necessarily excites hatred, ill-will, and all +those misfortunes which experience makes familiar to mankind; our +reason will tell us what actions are the most calculated to excite real +happiness and good will the most solid and extensive; let us weigh these +with those that are founded on visionary theories; their difference will +at once be perceptible; the advantages which are permanent we will not +sacrifice for those that are momentary; we will employ all our faculties +to augment the happiness of our species; we will labor with perseverance +and courage to extirpate evil from the earth; we will assist as much as +we can those who are without friends; we will seek to alleviate their +distresses and their pains; we will merit their regard, and thus fulfil +the end of our being on earth. + +In conducting ourselves in this manner, our reason prescribes a morality +agreeable to nature, reasonable to all, constant in its operation, +effective in its exercise in benefiting all, in contributing to the +happiness of society, collectively and individually, in distinction to +the mysticism preached up by priests. We shall find in our reason and in +our nature the surest guides, superior to the clergy, who only teach us +to benefit themselves. We shall thus enjoy a morality as durable as the +race of man. We shall have precepts founded on the necessity of things, +that will punish those transgressing them, and rewarding those who obey +them. Every man who shall prove himself to be just, useful, beneficent, +will be an object of love to his fellow-citizens; every man who shall +prove himself unjust, useless, and wicked will become an object of +hatred to himself as well as to others; he will be forced to tremble at +the violation of the laws; he will be compelled to do that which is good +to gain the good will of mankind and preserve the regard of those who +have the power of obliging him to be a useful member of the state. + +Thus, Madam, if it should be demanded of you what you would substitute +for the benefit of society, in place of visionary reveries, I reply, +a sensible morality, a good education, profitable habits, self-evident +principles of duty, wise laws, which even the wicked cannot +misunderstand, but which may correct their evil purposes, and +recompenses that may tend to the promotion of virtue. The education of +the present day tends only to make youth the slaves of superstition; +the virtues which it inculcates on them are only those of fanaticism, +to render the mind subject to the priests for the remainder of life; +the motives to duty are only fictitious and imaginary; the rewards and +punishments which it exhibits in an obscure glimmering, produce no other +effect than to make useless enthusiasts and dangerous fanatics. The +principles on which enthusiasm establishes morality are changing and +ruinous; those on which the morality of reason is established are fixed, +and cannot be overturned. Seeing, then, that man, a reasonable being, +should be chiefly occupied about his preservation and happiness--that he +should love virtue--that he should be sensible of its advantages--that +he should fear the consequences of crime--is it to be wondered I should +insist so much on the practice of virtue as his chief good? Men ought to +hate crime because it leads to misery. Society, to exist, must receive +the united virtue of its members, obedience to good laws, the activity +and intelligence of citizens to defend its privileges and its rights. +Laws are good when they invite the members of society to labor for +reciprocal good offices. Laws are just when they recompense or punish in +proportion to the good or evil which is done to society. Laws supported +by a visible authority should be founded on present motives; and thus +they would have more force than those of religion, which are founded +on uncertain motives, imaginary and removed from this world, and which +experience proves cannot suffice to curb the passions of bad men, nor +show them their duty by the fear of punishments after death. + +If in place of stifling human reason, as, is too much done, its +perfectibility were studied; if in place of deluging the world with +visionary notions, truth were inculcated; if in place of pleading a +supernatural morality, a morality agreeable to humanity and resulting +from experience were preached, we should no longer be the dupes of +imaginary theories, nor of terrifying fables as the bases of virtue. +Every one would then perceive that it is to the practice of virtue, to +the faithful observation of the duties of morality, that the happiness +of individuals and of society is to be traced. Is he a husband? He will +perceive that his essential happiness is to show kindness, attachment, +and tenderness to the companion of his life, destined by his own choice +to share his pleasures and endure his misfortunes. And, on the other +hand, she, by consulting her true interests, will perceive that they +consist in rendering homage to her husband, in interdicting every +thought that could alienate her affections, diminish her esteem and +confidence in him. Fathers and mothers will perceive that their children +are destined to be one day their consolation and support in old age, and +that by consequence they have the greatest interest in inspiring them in +early life with sentiments of which they may themselves reap the benefit +when age or misfortune may require the fruits of those advantages that +result from a good education. Their children, early taught to reflect on +these things, will find their interest to lie in meriting the kindness +of their parents, and in giving them proofs that the virtues they are +taught will be communicated to their posterity. The master will perceive +that, to be served with affection, he owes good will, kindness, and +indulgence to those at whose hands he would reap advantages, and by +whose labor he would increase his prosperity; and servants will discover +how much their happiness depends on fidelity, industry, and good temper +in their situations. Friends will find the advantages of a kindred heart +for friendship, and the reciprocity of good offices. The members of the +same family will perceive the necessity of preserving that union +which nature has established among them, to render mutual benefits in +prosperity or in adversity. Societies, if they reflect on the end of +their association, will perceive that to secure it they must observe +good faith and punctuality in their engagements. The citizen, when he +consults his reason, will perceive how much it is necessary, for the +good of the nation to which he belongs, that he should exert himself to +advance its prosperity, or, in its misfortunes, to retrieve its glory. +By consequence every one in his sphere, and using his faculties for +this great end, will find his own advantage in restraining the bad as +dangerous, and opposing enemies to the state as enemies to himself. + +In a word, every man who will reflect for himself will be compelled to +acknowledge the necessity of virtue for the happiness of the world. It +is so obvious that justice is the basis of all society; that good will +and good offices necessarily procure for men affection and respect; that +every man who respects himself ought to seek the esteem of others; that +it is necessary to merit the good opinion of society; that he ought to +be jealous of his reputation; that a weak being, who is every instant +exposed to misfortunes, ought to know what are his duties, and how he +should practise them for the benefit of himself and the assembly of +which he is a member. + +If we reflect for one moment on the effects of the passions, we shall +perceive the necessity of repressing them, if we would spare ourselves +vain regrets and useless sorrows, which certainly always afflict those +who obey not the laws. Thus, a single reflection will suffice to show +the impropriety of anger, the dreadful consequences of revenge, calumny, +and backbiting. Every one must perceive that in giving a free course to +unbridled desires, he becomes the enemy of society, and then it is the +part of the laws to restrain him who renounces his reason and despises +the motives that ought to guide him. + +If it is objected that man is not a free agent, and therefore is unable +to restrain his passions, and that consequently the law ought not +to punish him, I reply that the community are impelled by the same +necessity to hate what is injurious, and for their own conservation and +happiness have the right to restrain an unhappily organized individual +who is impelled to injure himself and others. The inevitable faults of +men necessarily excite the hatred of those who suffer from them. + +If the man who consults his reason has real and powerful motives for +doing good to others and abstaining from injuring them, he has present +motives equally urgent to restrain him from the commission of vice. +Experience may suffice to show him that if he becomes sooner or later +the victim of his excesses, he ceases to be the friend of virtue, and +exists only to serve vice, which will infallibly punish him. This being +allowed, prudence, or the desire of preserving one's self free from the +contamination of evil, ought to inculcate to every man his path of +duty; and, unless blinded by his passions, he must perceive how much +moderation in his pleasures, temperance, chastity, contribute to +happiness; that those who transgress in these respects are necessarily +the victims of ill health, and too often pass a life both infirm and +unfortunate, which terminates soon in death. + +How is it possible, then, Madam, from visionary theories to arrive +at these conclusions, and establish from supernatural phantasms the +principles of private and public virtue? Shall we launch into unknown +regions to ascertain our duty and to keep our station in society? Is +it not sufficient if we wish to be happy that we should endeavor to +preserve ourselves in those maxims which reason approves, and on which +virtue is founded? Every man who would perish, who would render his +existence miserable, whoever would sacrifice permanent happiness for +present pleasure, is a fool, who reflects not on the interests that are +dearest to him. + +If there are any principles so clear as the morality of humanity has +been and is still proved to be, they are such as men ought to observe. +They are not obscure notions, mysticism, contradictions, which have made +of a science the most obvious and best demonstrated, an unintelligible +science, mysterious and uncertain to those for whom it is designed. +In the hands of the priests, morality has become an enigma; they have +founded our duties on the attributes of a Deity whom the mind of man +cannot comprehend, in place of founding them on the character of man +himself. They have thrown in among them the foundations of an edifice +which is made for this earth. They have desired to regulate our +manners agreeably to equivocal oracles which every instant contradict +themselves, and which too often render their devotees useless to society +and to themselves. They have pretended to render their morality more +sacred by inviting us to look for recompenses and punishments removed +beyond this life, but which they announce in the name of the Divinity. +In fine, they have made man a being who may not even strive at +perfection, by a preordination of some to bliss, and consequent +damnation of others, whose insensibility is the result of this +selection. + +Need we not, then, wonder that this supernatural morality should be so +contrary to the nature and the mind of man? It is in vain that it aims +at the annihilation of human nature, which is so much stronger, so +much more powerful, than imagination. In despite of all the subtile and +marvellous speculations of the priests, man continues always to love +himself, to desire his well being, and to flee misfortune and sorrow. He +has then always been actuated by the same passions. When these passions +have been moderate, and have tended to the public good, they are +legitimate, and we approve those actions which are their effects. When +these passions have been disordered, hurtful to society, or to the +individual, he condemns them; they punish him; he is dissatisfied with +his conduct which others cannot approve. Man always loves his pleasures, +because in their enjoyment he fulfils the end of his existence; if he +exceeds their just bounds he renders himself miserable. + +The morality of the clergy, on the other hand, appears calculated to +keep nature always at variance with herself, for it is almost always +without effect even on the priesthood. Their chimeras serve but to +torture weak minds, and to set the passions at war with nature and their +dogmas. When this morality professes to restrain the wicked, to curb the +passions of men, it operates in opposition to the established laws +of natural religion; for by preserving all its rigor, it becomes +impracticable; and it meets with real devotees only in some few fanatics +who have renounced nature, and who would be singular, even if their +oddities were injurious to society. This morality, adopted for the most +part by devotees, without eradicating their habits or their natural +defects, keeps them always in a state of opposition even with +themselves. Their life is a round of faults and of scruples, of sins and +remorse, of crimes and expiations, of pleasures which they enjoy, but +for which they again reproach themselves for having tasted. In a word, +the morality of superstition necessarily carries with it into the heart +and the family of its devotees inward distress and affliction; it makes +of enthusiasts and fanatics scrupulous devotees; it makes a great many +insensible and miserable; it renders none perfect, few good; and +those only tolerable whom nature, education, and habit had moulded for +happiness. + +It is our temperament which decides our condition; the acquisition +of moderate passions, of honest habits, sensible opinions, laudable +examples, and practical virtues, is a difficult task, but not impossible +when undertaken with reason for one's guide, It is difficult to be +virtuous and happy with a temperament so ardent as to sway the passions +to its will. One must in calmness consult reason as to nis duty. Nature, +in giving us lively passions and a susceptible imagination, has made +us capable of suffering the instant we transgress her bounds. She then +renders us necessary to ourselves, and we cannot proceed to consult +our real interest if we continue in indulgence that she forbids. The +passions which reason cannot restrain are not to be bridled by religion. +It is in vain that we hope to derive succors from religion if we despise +and refuse what nature offers us. Religion leaves men just such as +nature and habit have made them; and if it produce any changes on some +few, I believe I have proved that those changes are not always for the +better. + +Congratulate yourself, then, Madam, on being born with good +dispositions, of having received such honest principles, which shall +carry you through life in the practice of virtue, and in the love of +a fine and exalted taste for the rational pleasures of our nature. +Continue to be the happiness of your family, which esteems and honors +you. Continue to diffuse around you the blessings you enjoy; continue to +perform only those actions which are esteemed by all the world, and all +men will respect you. Respect yourself, and others will respect you. +These are the legitimate sentiments of virtue and of happiness. Labor +for your own happiness, and you will promote that of your family, +who will love you in proportion to the good you do it. Allow me to +congratulate myself if, in all I have said, I have in any measure swept +from your mind those clouds of fanaticism which obscure the reason; +and to felicitate you on your having escaped from vague theories of +imagination. Abjure superstition, which is calculated only to make you +miserable; let the morality of humanity be your uniform religion; that +your happiness may be constant, let reason be your guide; that virtue +may be the idol of your soul, cultivate and love only what is virtuous +and good in the world; and if there be a God who is interested in +the happiness of his creatures, if there be a God full of justice +and goodness, he will not be angry with you for having consulted +your reason; if there be another life, your happiness in it cannot be +doubtful, if God rewards every one according to the good done here. + +I am, with respect, &c. + + + + +LETTER XII. Of the small Consequence to be attached to Men's +Speculations, and the Indulgence which should be extended to them + +Permit me, Madam, to felicitate you on the happy change which you say +has taken place in your opinions. Convinced by reasons as simple as +obvious, your mind has become sensible of the futility of those notions +which have for a long time agitated it; and the inefficacy of those +pretended succors which religious men boasted they could furnish, is now +apparent to you. You perceive the evident dangers which result from a +system that serves only to render men enemies to individual and general +happiness. I see with pleasure that reason has not lost its authority +over your mind, and that it is sufficient to show you the truth that you +may embrace it. You may congratulate yourself on this, which proves the +solidity of your judgment. For it is glorious to give one's self up to +reason, and to be the votary of common sense. Prejudice so arms mankind +that the world is full of people who slight their judgment; nay, who +resist the most obvious pleas of their understanding. Their eyes, long +shut to the light of truth, are unable to bear its rays; but they can +endure the glimmerings of superstition, which plunges them in still +darker obscurity. + +I am not, however, astonished at the embarrassment you have hitherto +felt, nor at your cautious examination of my opinions, which are better +understood the more thoroughly they are examined and compared with +those they oppose. It is impossible to annihilate at once deep-rooted +prejudices. The mind of man appears to waver in a void when those ideas +are attacked on which it has long rested. It finds itself in a new +world, wherein all is unknown. Every system of opinion is but the effect +of habit The mind has as great difficulty to disengage itself from its +custom of thinking, and reflect on new ideas, as the body has to remain +quiescent after it has long been accustomed to exercise. Should you, +for instance, propose to your friend to leave off snuff, as a practice +neither healthful nor agreeable in company, he will not probably listen +to you, or if he should, it will be with extreme pain that he can bring +himself to renounce a habit long familiarized to him. + +It is precisely the same with all our prejudices; those of religion have +the most powerful hold of us. From infancy we have been familiarized +with them; habit has made them a sort of want we cannot dispense +with: our mode of thinking is formed, and familiar to us; our mind is +accustomed to engage itself with certain classes of objects; and our +imagination fancies that it wanders in chaos when it is not fed with +those chimeras to which it had been long accustomed. Phantoms the most +horrible are even clear to it; objects the most familiar to it, if +viewed with the calm eye of reason, are disagreeable and revolting. + +Religion, or rather its superstitions, in consequence of the marvellous +and bizarre notions it engenders, gives the mind continual exercise; and +its votaries fancy they are doomed to a dangerous inaction when they are +suddenly deprived of the objects on which their imagination exerted +its powers. Yet is this exercise so much the more necessary as the +imagination is by far the most lively faculty of the mind; Hence, +without doubt, it becomes necessary men should replace stale fooleries +by those which are novel. This is, moreover, the true reason why +devotion so often affords consolation in great disgraces, gives +diversion for chagrin, and replaces the strongest passions, when they +have been quenched by excess of pleasure and dissipation. The marvellous +arguments, chimeras multiply as religion furnishes activity and +occupation to the fancy; habit renders them familiar, and even +necessary; terrors themselves even minister food to the imagination; and +religion, the religion of priestcraft, is full of terrors. Active and +unquiet spirits continually require this nourishment; the imagination +requires to be alternately alarmed and consoled; and there are thousands +who cannot accustom themselves to tranquillity and the sobriety of +reason. Many persons also require phantoms to make them religious, and +they find these succors in the dogmas of priestcraft. + +These reflections will serve to explain to you the continual variations +to which many persons are subject, especially on the subject of +religion. Sensible, like barometers, you behold them wavering without +ceasing; their imagination floats, and is never fixed; so often as you +find them freely given up to the blackness of superstition, so often +may you behold them the slaves of pernicious prejudices. Whenever they +tremble at the feet of their priests, then are their necks under the +yoke. Even people of spirit and understanding in other affairs are not +altogether exempt from these variations of mental religious temperament; +but their judgment is too frequently the dupe of the imagination. And +others, again, timid and doubting, without spirit, are in perpetual +torment. + +What do I say? Man is not, and cannot always be, the same. His frame is +exposed to revolutions and perpetual vicissitudes; the thoughts of his +mind necessarily vary with the different degrees of changes to which his +body is exposed. When the body is languid and fatigued, the mind has not +usually much inclination to vigor and gayety. The debility of the +nerves commonly annihilates the energies of the soul, although it be +so remarkably distinguished from the body; persons of a bilious and +melancholy temperament are rarely the subjects of joy; dissipation +importunes some, gayety fatigues others. Exactly after the same fashion, +there are some who love to nourish sombre ideas, and these religion +supplies them. Devotion affects them like the vapors; superstition is +an inveterate malady, for which there is no cure in medicine. And it is +impossible to keep him free from superstition, whose breast, the slave +of fear, was never sensible of courage; nay, soldiers and sailors, the +bravest of men, have too often been the victims of superstition. It is +education alone that operates in radically curing the human mind of its +errors. + +Those who think it sufficient, Madam, to render a reason for the +variations which we so frequently remark in the ideas of men, +acknowledge that there is a secret bent of the minds of religious +persons to prejudices, from which we shall almost in vain endeavor to +rescue their understandings. You perceive, at present, what you ought to +think of those secret transitions which our priests would force on you, +as the inspirations of heaven, as divine solicitations, the effects +of grace; though they are, nevertheless, only the effects of those +vicissitudes to which our constitution is liable, and which affect +the robust, as well as the feeble; the man of health, as well as the +valetudinarian. + +If we might form a judgment of the correctness of those notions which +our teachers boast of, in respect to our dissolution at death, we shall +find reason to be satisfied, that there is little or no occasion that +we should have our minds disturbed during our last moments. It is then, +say they, that it is necessary to attend to the condition of man; it is +then that man, undeceived as to the things of this life, acknowledges +his errors. But there is, perhaps, no idea in the whole circle of +theology more unreasonable than this, of which the credulous, in all +ages, have been the dupes. Is it not at the time of a man's dissolution +that he is the least capable of judging of his true interest? His bodily +frame racked, it may be, with pain, his mind is necessarily weakened or +chafed; or if he should be free from excruciating pain, the lassitude +and yielding of nature to the irrevocable decrees of fate at death, +unfit a man for reasoning and judging of the sophisms that are proposed +as panaceas for all his errors. There are, without doubt, as strange +notions as those of religion; but who knows that body and soul sink +alike at death? + +It is in the case of health that we can promise ourselves to reason +with justness; it is then that the soul, neither troubled by fear, nor +altered by disease, nor led astray by passion, can judge soundly of what +is beneficial to man. The judgments of the dying can have no weight with +men in good health; and they are the veriest impostors who lend them +belief. The truth can alone be known, when both body and mind are in +good health. No man, without evincing an insensible and ridiculous +presumption, can answer for the ideas he is occupied with, when worn out +with sickness and disease; yet have the inhuman priests the effrontery +to persuade the credulous to take as their examples the words and +actions of men necessarily deranged in intellect by the derangement of +their corporeal frame. In short, since the ideas of men necessarily vary +with the different variations of their bodies, the man who presumes to +reason on his death bed with the man in health, arrogates what ought not +to be conceded. + +Do not, then, Madam, be discouraged nor surprised, if you should +sometimes think of ancient prejudices reclaiming the rights they have +for a long time exercised over your reason; attribute, then, these +vacillations to some derangement in your frame--to some disordered +movements of mind, which, for a time, suspend your reason. Think that +there are few people who are constantly the same, and who see with +the same eyes. Our frame being subject to continual variations, it +necessarily follows that our modes of thinking will vary. We think one +custom the result of pusillanimity, when the nerves are relaxed and our +bodies fatigued. We think justly when our body is in health; that is to +say, when all its parts are fulfilling their various functions. There +is one mode of thinking, or one state of mind, which in health we call +uncertainty, and which we rarely experience when our frame is in its +ordinary condition. We do not then reason justly, when our frame is not +in a condition to leave our mind subject to incredulity. + +What, then, is to be done, when we would calm our mind, when we wish to +reflect, even for an instant? Let reason be our guide, and we shall +soon arrive at that mode of thinking which shall be advantageous to +ourselves. In effect, Madam, how can a God who is just, good, and +reasonable, be irritated by the manner in which we shall think, seeing +that our thoughts are always involuntary, and that we cannot believe as +we would, but as our convictions increase, or become weakened? Man is +not, then, for one instant, the master of his ideas, which are every +moment excited by objects over which he has no control, and causes +which depend not on his will or exertions. St. Augustine himself bears +testimony to this truth: "There is not," says he, "one man who is at all +times master of that which presents itself to his spirit." Have we +not, then, good reason to conclude, that our thoughts are entirely +indifferent to God, seeing they are excited by objects over which we +have no control, and, by consequence, that they cannot be offensive to +the Deity? + +If our teachers pique themselves on their principles, they ought to +carry along with them this truth, that a just God cannot be offended by +the changes which take place in the minds of his creatures. They ought +to know that this God, if he is wise, has no occasion to be troubled +with the ideas that enter the mind of man; that if they do not +comprehend all his perfections, it is because their comprehension is +limited. They ought to recollect, that if God is all-powerful, his +glory and his power cannot be affected by the opinions and ideas of +weak mortals, any more than the notions they form of him can alter his +essential attributes. In fine, if our teachers had not made it a duty +to renounce common sense, and to close with notions that carry in their +consequences the contradictory evidence of their premises, they +would not refuse to avow that God would be the most unjust, the most +unreasonable, the most cruel of tyrants, if he should punish beings whom +he himself created imperfect, and possessed of a deficiency of reason +and common sense. + +Let us reflect a little longer, and we shall find that the theologians +have studied to make of the Divinity a ferocious master, unreasonable +and changing, who exacts from his creatures qualities they have not, and +services they cannot perform. The ideas they have formed of this unknown +being are almost always borrowed from those of men of power, who, +jealous of their power and respect from their subjects, pretend that it +is the duty of these last to have for them sentiments of submission, +and punish with rigor those who, by their conduct or their discourse, +announce sentiments not sufficiently respectful to their superiors. Thus +you see, Madam, that God has been fashioned by the clergy on the model +of an uneasy despot, suspicious of his subjects, jealous of the opinions +they may entertain of him, and who, to secure his power, cruelly +chastises those who have not littleness of mind sufficient to flatter +his vanity, nor courage enough to resist his power. + +It is evident, that it is on ideas so ridiculous, and so contrary to +those which nature offers us of the Divinity, that the absurd system of +the priests is founded, which they persuade themselves is very sensible +and agreeable to the opinions of mankind; and which is very seriously +insulted, they say, if men think differently; and which will punish with +severity those who abandon themselves to the guidance of reason, the +glory of man. Nothing can be more pernicious to the human kind than this +fatal madness, which deranges all our ideas of a just God--of a God, +good, wise, all-powerful, and whose glory and power neither the devotion +nor rebellion of his creatures can affect. In consequence of these +impertinent suppositions of the priesthood, men have ever been afraid to +form notions agreeable to the mysterious Sovereign of the universe, on +whom they are dependent; their mind is put to the torture to divine his +incomprehensible nature, and, in their fear of displeasing him, they +have assigned to him human attributes, without perceiving that when they +pretend to honor him, they dishonor Deity, and that being compelled to +bestow on him qualities that are incompatible with Deity, they actually +annihilate from their mind the pure representation of Deity, as +witnessed in all nature. It is thus, that in almost all the religions on +the face of the earth, under the pretext of making known the Divinity, +and explaining his views towards mortals, the priests have rendered +him incomprehensible, and have actually promulgated, under the garb of +religion, nothing save absurdities, by which, if we admit them, we shall +destroy those notions which nature gives us of Deity. + +When we reflect on the Divinity, do we not see that mankind have +plunged farther and farther into darkness, as they assimilated him to +themselves; that their judgment is always disturbed when they would make +their Deity the object of their meditations; that they cannot reason +justly, because never have any but obscure and absurd ideas; they are +almost always in uncertainty, and never agree with themselves, because +their principles are replete with doubt; that they always tremble, +because they imagine that it is very dangerous to be deceived; that they +dispute without ceasing, because that it is impossible to be convinced +of any thing, when they reason on objects of which they know nothing, +and which the imaginations of men are forced to paint differently; +in fine, that they cruelly torment one another about opinions equally +uninteresting, though they attach to them the greatest importance, and +because the vanity of the one party never allows it to subscribe to the +reveries of the other? + +It is thus that the Divinity has become to us a source of evil, +division, and quarrels; it is thus that his name alone inspires terror; +it is thus that religion has become the signal of so many combats, and +has always been the true apple of discord among unquiet mortals, who +always dispute with the greatest heat, on subjects of which they can +never have any true ideas. They make it a duty to think and reason +on his attributes; and they can never arrive at any just conclusions, +because their mind is never in a condition to form true notions of +what strikes their senses. In the impossibility of knowing the Deity +by themselves, they have recourse to the opinion of others, whom they +consider more adroit in theology, and who pretend to an they that +intimate acquaintance with God, being inspired by him, and having +secret intelligence of his purposes with regard to the human kind. Those +privileged men teach nothing to the nations of the earth, except what +their reveries have reduced to a system, without giving them ideas +that are clear and definite. They paint God under characters the most +agreeable to their own interests; they make of him a good monarch for +those who blindly submit to their tenets, but terrible to those who +refuse to blindly follow them. + +Thus you perceive, Madam, what those men are who have obviously made of +the Deity an object so bizarre as they announce him, and who, to render +their opinions the more sacred, have pretended that he is grievously +offended when we do not admit implicitly the ideas they promulgate of +God. In the books of Moses God defines himself, _I am that I am_; yet +does this inspired writer detail the history of this God as a tyrant who +tempts men, and who punishes them for being tempted; who exterminated +all the human kind by a deluge, except a few of one family, because one +man had fallen; in a word, who, in all his conduct, behaves as a +despot, whose power dispenses with all the rules of justice, reason, and +goodness. + +Have the successors of Moses transmitted to us ideas more clear, more +sensible, more comprehensible of the Divinity? Has the Son of God made +his Father perfectly known to us? Has the church, perpetually boasting +of the light she diffuses among men, become more fixed and certain, +to do away our uncertainty? Alas! in spite of all these supernatural +succors, we know nothing in nature beyond the grave; the ideas which +are communicated to us, the recitals of our infallible teachers, are +calculated only to confound our judgment, and reduce our reason to +silence. They make of God a pure spirit; that is to say, a being who +has nothing in common with matter, and who, nevertheless, has created +matter, which he has produced from his own fiat--his essence or +substance. They have made him the mirror of the universe, and the soul +of the universe. They have made him an infinite being, who fills all +space by his immensity, although the material world occupies some part +in space. They have made him a being all powerful, but whose projects +are incessantly varying, who neither can nor will maintain man in good +order, nor permit the freedom of action necessary for rational beings, +and who is alternately pleased and displeased with the same beings and +their actions. They make him an infinite good Father, but who avenges +himself without measure. They make of him a monarch infinitely just, but +who confounds the innocent with the guilty, who has mingled injustice +and cruelty, in causing his own Son to be put to death to expiate +the crimes of the human kind; though they are incessantly sinning +and repenting for pardon. They make of him a being full of wisdom and +foresight, yet insensible to the folly and shortsightedness of mortals. +They make him a reasonable being who becomes angry at the thoughts of +his creatures, though involuntary, and consequently necessary; thoughts +which he himself puts into their heads; and who condemns them to eternal +punishments if they believe not in reveries that are incompatible with +the divine attributes, or who dare to doubt whether God can possess +qualities that are not capable of being reconciled among themselves. + +Is it, then, surprising that so many good people are shocked at the +revolting ideas, so contradictory and so appalling, which hurl mortals +into a state of uncertainty and doubt as to the existence of the Deity, +or even to force them into absolute denial of the same? It is impossible +to admit, in effect, the doctrine of the Deity of priestcraft, in which +we constantly see infinite perfections, allied with imperfections the +most striking; in which, when we reflect but momentarily, we shall find +that it cannot produce but disorder in the imagination, and leaves it +wandering among errors that reduce it to despair, or some impostors, +who, to subjugate mankind, have wished to throw them into embarrassment, +confound their reason, and fill them with terror. Such appear, in +effect, to be the motives of those who have the arrogance to pretend +to a secret knowledge, which they distribute among mankind, though they +have no knowledge even of themselves. They always paint God under the +traits of an inaccessible tyrant, who never shows himself but to his +ministers and favorites, who please to veil him from the eyes of the +vulgar; and who are violently irritated when they find any who oppose +their pretensions, or when they refuse to believe the priests and their +unintelligible farragoes. + +If, as I have often said, it be impossible to believe what we cannot +comprehend, or to be intimately convinced of that of which we can form +no distinct and clear ideas, we may thence conclude that, when the +Christians assure us they believe that God has announced himself in +some secret and peculiar way to them that he has not done to other men, +either they are themselves deceived, or they wish to deceive us. Their +faith, or their belief in God, is merely an acceptance of what their +priests have taught them of a Being whose existence they have rendered +more than doubtful to those who would reason and meditate. The Deity +cannot, assuredly, be the being whom the Christians admit on the word of +their theologians. Is there, in good truth, a man in the world who can +form any idea of a spirit? If we ask the priests what a spirit is, they +will tell us that a spirit is an immaterial being who has none of +the passions of which men are the subjects. But what is an immaterial +spirit? + +It is a being that has none of the qualities which we can fathom; that +has neither form, nor extension, nor color. + +But how can we be assured of the existence of a being who has none of +these qualities? It is by _faith_, say the priests, that we must be +assured of his existence. But what is this _faith?_ It is to adhere, +without examination, to what the priests tell us. But what is it the +priests tell us of God? They tell us of things which we can neither +comprehend nor they reconcile among themselves. The existence, even +of God, has, in their hands, become the most impenetrable mystery in +religion. But do the priests themselves comprehend this ineffable God, +whom they announce to other men? Have they just ideas of him? Are they +themselves sincerely convinced of the existence of a being who unites +incompatible qualities which reciprocally exclude the one or the other? +We cannot admit it; and we are authorized to conclude, that when the +priests profess to believe in God, either they know not what they say, +or they wish to deceive us. + +Do not then be surprised, Madam, if you should find that there are, in +fact, people who have ventured to doubt of the existence of the Deity +of the theologians, because, on meditating on the descriptions given of +him, they have discovered them to be incomprehensible, or replete with +contradiction. Do not be astonished if they never listen, in reasoning, +to any arguments that oppose themselves to common sense, and seek, for +the existence of the priests' Deity, other proofs than have yet been +offered mankind. His existence cannot be demonstrated in revelations, +which we discover, on examination, to be the work of imposture; +revelations sap the foundations laid down for belief in a Divinity, +which they would wish to establish. + +This existence cannot be founded on the qualities which our priests +have assigned to the Divinity, seeing that, in the association of these +qualities, there only results a God whom we cannot comprehend, and by +consequence of whom we can form no certain ideas. This existence cannot +be founded on the moral qualities which our priests attribute to the +Divinity, seeing these are irreconcilable in the same subject, +who cannot be at once good and evil, just and unjust, merciful and +implacable, wise and the enemy of human reason. + +On what, then, ought we to found the existence of God? The priests +themselves tell us that it is on reason, the spectacle of nature, and on +the marvellous order which appears in the universe. Those to whom these +motives for believing in the existence of the Divinity do not appear +convincing, find not, in any of the religions in the world, motives more +persuasive; for all systems of theology, framed for the exercise of the +imagination, plunge us into more uncertainty respecting their evidence, +when they appeal to nature for proofs of what they advance. + +What, then, are we to think of the God of the clergy? Can we think that +he exists, without reasoning on that existence? And what shall we +think of those who are ignorant of this God, or have no belief in his +existence; who cannot discover him in the works of nature, either as +good or evil; who behold only order and disorder succeeding alternately? +What idea shall we form of those men who regard matter as eternal, as +actuated on by laws peculiar to itself; as sufficiently powerful to +produce itself under all the forms we behold; as perpetually exerting +itself in nourishing and destroying itself, in combining and dissolving +itself; as incapable of love or of hatred; as deprived of the faculties +of _intelligence_ and _sentiment_ known to belong to beings of our +species, but capable of supporting those beings whose organization has +made them intelligent, sensible, and reasonable? + +What shall we say of those Freethinkers who find neither good nor evil, +neither order nor disorder, in the universe; that all things are but +relative to different conditions of beings, of which they have evidence; +and that all that happens in the universe is necessary, and subjected to +destiny? In a word, what shall we think of these men? + +Shall we say that they have only a different manner of viewing things, +or that they use different words in expressing themselves? They +call that _Nature_ which others call the _Divinity_; they call that +_Necessity_ which all others call the _Divine decrees_; they call that +the _Energy of Nature_ which others call the _Author of Nature_; they +call that _Destiny_, or _Fate_, which others call _God_, whose laws are +always going forward. + +Have, we, then, any right to hate and to exterminate them? No, without +doubt; at least, we cannot admit that we have any reason that those +should perish, who speak only the same language with ourselves, and who +are reciprocally beneficial to us. Nevertheless, it is to this degree of +extravagance that the baneful ideas of religion have carried the +human mind. Harassed, and set on by their priests, men have hated and +assassinated each other, because that in religious matters they agree +not to one creed. Vanity has made some imagine that they are better than +others, more intelligible, although they see that theology is a language +which they neither understand, nor which they themselves could invent. +The very name of Freethinker suffices to irritate them, and to arm the +fury of others, who repeat, without ceasing, the name of God, without +having any precise idea of the Deity. If, by chance, they imagine that +they have any notions of him, they are only confused, contradictory, +incompatible, and senseless notions, which have been inspired in their +infancy by their priests, and those who, as we have seen, have painted +God in all those traits which their imagination furnished, or those +who appear more conformed to their passions and interests than to the +well-being of their fellow-creatures. + +The least reflection will, nevertheless, suffice to make any one +perceive, that God, if he is just and good, cannot exist as a being +known to some, but unknown to others. If Freethinkers are men void +of reason, God would be unjust to punish them for being blind and +insensible, or for having too little penetration and understanding to +perceive the force of those natural proofs on which the existence of +the Deity has been founded. A God full of equity cannot punish men for +having been blind or devoid of reason. The Freethinkers, as foolish +as they are supposed, are beings less insensible than those who make +professions of believing in a God full of qualities that destroy one +another; they are less dangerous than the adorers of a changeable Deity, +who, they imagine, is pleased with the extermination of a large +portion of mankind, on account of their opinions. Our speculations are +indifferent to God, whose glory man cannot tarnish--whose power mortals +cannot abridge. They may, however, be advantageous to ourselves; they +may be perfectly indifferent to society, whose happiness they may not +affect; or they may be the reverse of all this. For it is evident that +the opinions of men do not influence the happiness of society. + +Hence, Madam, let us leave men to think as they please, provided that +they act in such a manner as promotes the general good of society. The +thoughts of men injure not others; their actions may--their reveries +never. Our ideas, our thoughts, our systems, depend not on us. He who is +fully convinced on one point, is not satisfied on another. All men have +not the same eyes, nor the same brains; all have not the same ideas, the +same education, or the same opinions; they never agree wholly, when +they have the temerity to reason on matters that are enveloped in the +obscurity of imaginative fiction, and which cannot be' subject to the +usual evidence accompanying matters of report, or historic relation. + +Men do not long dispute on objects that are cognizable to their senses, +and which they can submit to the test of experience. The number +of self-evident truths on which men agree is very small; and the +fundamentals of morality are among this number. It is obvious to all +men of sense, that beings, united in society, require to be regulated +by justice, that they ought to respect the happiness of each other, +that mutual succor is indispensable; in a word, that they are obliged to +practise virtue, and to be useful to society, for personal happiness. +It is evident to demonstration, that the interest of our preservation +excites us to moderate our desires, and put a bridle on our passions; +to renounce dangerous habits, and to abstain from vices which can only +injure our fortune, and undermine our health. These truths are evident +to every being whose passions have not dominion over his reason; they +are totally independent of theological speculations, which have neither +evidence nor demonstration, and which our mind can never verify; +they have nothing in common with the religious opinions on which +the imagination soars from earth to sky, nor with the fanaticism and +credulity which are so frequently producing among mankind the most +opposite principles to morality and the well-being of society. + +They who are of the Freethinkers' opinions are not more dangerous +than they who are of the priests' opinions. In short, Christianity +has produced effects more appalling than heathenism. The speculative +principles of the Freethinkers have done no injury to Society; the +contagious principles of fanaticism and enthusiasm have only served to +spread disorder on the earth. If there are dangerous notions and fatal +speculations in the world, they are those of the devotees, who obey a +religion that divides men, and excites their passions, and who sacrifice +the interests of society, of sovereigns, and their subjects, to their +own ambition, their avarice, their vengeance and fury. + +There is no question that the Freethinker has motives to be good, even +though he admit not notions that bridle his passions. It is true that +the Freethinker has no invisible motives, but he has motives, and a +visible restraint, which, if he reflects, cannot fail to regulate his +actions. If he doubts about religion, he does not question the laws of +moral obligation; nor that it is his duty to moderate his passions, to +labor for his happiness and that of others, to avoid hatred, disdain, +and discord as crimes; and that he should shun vices which may injure +his constitution, reputation, and fortune. Thus, relatively to his +morality, the Freethinker has principles more sure than those of +superstition and fanaticism. In fine, if nothing can restrain the +Freethinker, a thousand forces united would not prevent the fanatic from +the commission of crimes, and the violation of duties the most sacred. + +Besides, I believe that I have already proved that the morality +of superstition has no certain principles; that it varies with the +interests of the priests, who explain the intentions of the Divinity, +as they find these accordant or discordant to their views and interests; +which, alas! are too often the result of cruel and wicked purposes. On +the contrary, the Freethinker, who has no morality but what he draws +from the nature and character of man, and the constant events which +transpire in society, has a certain morality that is not founded either +on the caprice of circumstances or the prejudices of mankind; a morality +that tells him when he does evil, and blames him for the evil so done, +and that is superior to the morality of the intolerant fanatic and +persecutor. + +You thus perceive, Madam, on which side the morality of the Freethinkers +leans, what advantages it possesses over that inculcated on the +superstitious devotee, who knows no other rule than the caprice of +his priest, nor any other morality than what suits the interest of the +clergy, nor any other virtues than such as make him the slave of their +will, and which are too often in opposition to the great interests +of mankind. Thus you perceive, that what is understood by the natural +morality of the Freethinker, is much more constant and more sure than +that of the superstitious, who believe they can render themselves +agreeable to God by the intercession of priests. If the Freethinker is +blind or corrupted, by not knowing his duties which nature prescribes +to him, it is precisely in the same way as the superstitious, whose +invisible motives and sacred guides prevent him not from going +occasionally astray. + +These reflections will serve to confirm what I have already said, +to prove that morality has nothing in common with religion; and that +religion is its own enemy, though it pretends to dispense with support +from other sources. True morality is founded on the nature of man; the +morality of religion is founded only on the chimeras of imagination, and +on the caprice of those who speak of the Deity in a language too often +contrary to nature and right reason. + +Allow me, then, Madam, to repeat to you, that morality is the only +natural religion for man; the only object worthy his notice on earth; +the only worship which he is required to render to the Deity. It +is uniform, and replete with obvious duties, which rest not on the +dictation of priests, blabbing chitchat they do not understand. If it be +this morality which I have defined, that makes us what we are, ought we +not to labor strenuously for the happiness of our race? If it be this +morality that makes us reasonable; that enables us to distinguish good +from evil, the useful from the hurtful; that makes us sociable, and +enables us to live in society to receive and repay mutual benefits; we +ought at least to respect all those who are its friends. If it be this +morality which sets bounds to our temper, it is that which interdicts +the commission in thought, word, or action, of what would injure +another, or disturb the happiness of society. If it attach us to the +preservation of all that is dear to us, it points out how by a certain +line of conduct we may preserve ourselves; for its laws, clear and of +easy practice, inflict on those who disobey them instant punishment, +fear, and remorse; on the other hand, the observance of its duties is +accompanied with immediate and real advantages, and notwithstanding the +depravity which prevails on earth, vice always finds itself punished, +and virtue is not always deprived of the satisfaction it yields, of the +esteem of men, and the recompense of society; even if men are in other +respects unjust, they will concede to the virtuous the due meed of +praise. + +Behold, Madam, to what the dogmas of natural religion reduce us: in +meditating on it, and in practising its duties, we shall be truly +religious, and filled with the spirit of the Divinity; we shall be +admired and respected by men; we shall be in the right way to be loved +by those who rule over us, and respected by those who serve us; we shall +be truly happy in this world, and we shall have nothing to fear in the +next. + +These are laws so clear, so demonstrable, and whose infraction is so +evidently punished, whose observance is so surely recompensed, that +they constitute the code of nature of all living beings, sentient +and reasoning; all acknowledge their authority; all find in them the +evidence of Deity, and consider those as sceptics who doubt their +efficacy. The Freethinker does not refuse to acknowledge as fundamental +laws, those which are obviously founded on the God of Nature, and on +the immutable and necessary circumstances of things cognizable to the +faculties of sentient natures. The Indian, the Chinese, the savage, +perceives these self-evident laws, whenever he is not carried headlong +by his passions into crime and error. In fine, these laws, so true, and +so evident, never can appear uncertain, obscure, or false, as are those +superstitious chimeras of the imagination, which knaves have substituted +for the truths of nature and the dicta of common sense; and those +devotees who know no other laws than those of the caprices of their +priests, necessarily obey a morality little calculated to produce +personal or general happiness, but much calculated to lead to +extravagance and inconvenient practices. + +Hence, charming Eugenia, you will allow mankind to think as they please, +and judge of them after their actions. Oppose reason to their systems, +when they are pernicious to themselves or others; remove their +prejudices if you can, that they may not become the victims of their +caprices; show them the truth, which may always remove error; banish +from their minds the phantoms which disturb them; advise them not to +meditate on the mysteries of their priests; bid them renounce all those +illusions they have substituted for morality; and advise them to turn +their thoughts on that which conduces to their happiness. Meditate +yourself on your own nature, and the duties which it imposes on you. +Fear those chastisements which follow inattention to this law. Be +ambitious to be approved by your own understanding, and you will rarely +fail to receive the applauses of the human kind, as a good member of +society. + +If you wish to meditate, think with the greatest strength of your +mind on your nature. Never abandon the torch of reason; cherish truth +sincerely. When you are in uncertainty, pause, or follow what appears +the most probable, always abandoning opinions that are destitute of +foundation, or evidence of their truth and benefit to society. Then will +you, in good truth, yield to the impulse of your heart when reason +is your guide; then will you consult in the calmness of passion, and +counsel yourself on the advantages of virtue, and the consequences of +its want; and you may flatter yourself that you cannot be displeasing to +a wise God, though you disbelieve absurdities, nor agreeable to a good +God in doing things hurtful to yourself or to others. + +Leaving you now to your own reflections, I shall terminate the series of +Letters you have allowed me to address you. Bidding you an affectionate +farewell, I am truly yours. + + + + + + + +End of Project Gutenberg's Letters To Eugenia, by Paul Henri Thiry Holbach + +*** END OF THIS PROJECT GUTENBERG EBOOK LETTERS TO EUGENIA *** + +***** This file should be named 38094.txt or 38094.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/8/0/9/38094/ + +Produced by David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. 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