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If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: De Tribus Impostoribus, A. D. 1230 - The Three Impostors - -Author: Anonymous - -Editor: Alcofribas Nasier the Latter - -Release Date: December 18, 2015 [EBook #50715] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS IMPOSTORIBUS, A. D. 1230 *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - - - - - DE TRIBUS IMPOSTORIBUS, - - A. D. 1230. - - THE THREE IMPOSTORS - - - - TRANSLATED - (with Notes and Comments) - - FROM A FRENCH MANUSCRIPT OF THE WORK WRITTEN IN THE YEAR 1716, - WITH A DISSERTATION ON THE ORIGINAL TREATISE - AND - A BIBLIOGRAPHY OF THE VARIOUS EDITIONS - BY - - ALCOFRIBAS NASIER, THE LATER. - - - PRIVATELY PRINTED - - FOR THE SUBSCRIBERS. - - 1904. - - - - - - - - - AN INDEX EXPURGATORIUS. - - - The man who marks or leaves with pages bent - The volume that some trusting friend has lent, - Or keeps it over long, or scruples not - To let its due returning be forgot; - The man who guards his books with miser's care, - And does not joy to lend them, and to share; - The man whose shelves are dust begrimed and few, - Who reads when he has nothing else to do; - The man who raves of classic writers, but - Is found to keep them with their leaves uncut; - The man who looks on literature as news, - And gets his culture from the book reviews; - Who loves not fair, clean type, and margins wide-- - Or loves these better than the thought inside; - Who buys his books to decorate the shelf, - Or gives a book he has not read himself; - Who reads from priggish motives, or for looks, - Or any reason save the love of books-- - Great Lord, who judgest sins of all degrees, - Is there no little private hell for these? - - - - Edition 352 copies. - - 12 on large paper. - - - - - - - - -INTRODUCTION. - - -This pamphlet in its present form is the result of an inquiry into the -characters represented in a historical grade of the Ancient Accepted -Scottish Rite, and the probability of their having existed at the -date mentioned in the said grade. Few appeared to have any very clear -notion of the relation of the characters to the period--Frederick -II. being confounded with his grand-father, Frederick Barbarossa--and -the date of the supposed foundation of the Order of Teutonic Knights, -1190, being placed as the date of the papacy of Oronata, otherwise -Honorius III. Inquiry being made of one in authority as to the facts -in the case--he being supposed to know--elicited the reply that the -matter had been called to his attention some months previous by an -investigator--now deceased--but the matter had been dropped. It was -also surmised by the same authority that an error might have been -made by one of the committee having ritualistic matter in charge--but -he, having also been gathered to his fathers, was not available -for evidence. - -It is stated that the action took place when Frederick II. was Emperor -of Germany, and Honorius III. presided over spiritual conditions; but -this Pope, according to Haydn's Dictionary of Dates, reigned 1216-1227, -and the dissertation on the pamphlet names Gregory IX., successor -to Honorius, (1227-1241) as the Pope against whom the treatise was -written. The infamous book mentioned in the representation no one -seemed to have any knowledge of. Inquiry made concerning the treatise -at various libraries supposed to possess it, and of various individuals -who might know something of it, elicited but the information that it -was purely "legendary," that, "it had no existence except by title," -and that "it was an item of literature entirely lost." - -Having been a book collector and a close reader of book catalogs for -over twenty-five years, I had never noted any copy offered for sale, -but a friend with the same mania for books, had seen a copy mentioned -in a German catalog, and being interested in "de tribus Impostoribus" -for reasons herein mentioned, had sent for and procured the same--an -edition of a Latin version compiled from a Ms. 1598, with a foreword -in German. The German was familiar to him, but the Latin was not -available. - -About the same time I found in a catalog of a correspondent of -mine at London, a book entitled "Les Trois Imposteurs. De Tribus -Impostoribus et dissertation sur le livre des Trois Imposteurs, -sm. 4to. Saec. XVIII.," and succeeded in purchasing it. - -The manuscript is well written, and apparently by two different -hands, which would be probable from the facts set forth in the -"Dissertation." A copy of the translation from the Latin is probably -deposited in the library of Duke Eugene de Subaudio as set forth in -the colophon at end of the manuscript. - -The manuscript is written in the French of the period, and is dated in -the colophon as 1716. The discovery of the original Latin document is -mentioned in the "Dissertation" as about 1706. It has been annotated -by another hand, as shown by foot notes, and several inserted sheets -containing notes in still another hand, were written evidently about -1746, as one of the sheets is a portion of a letter postmarked 4e -Aout in latter year. - -I append a bibliography from Weller's Latin reprint of 1598 which will -show that the pamphlet has "been done before"; but it will be noted -that English versions are not so plenty as those in other tongues, -and but one is known to have been printed in the United States. - -I must acknowledge my indebtedness to Doctissimus vir Harpocrates, -Col. F. Montrose, and Maj. Otto Kay for valued assistance in languages -with which I am not thoroughly familiar, and also to Mr. David -Hutcheson, of the Library of Congress, for favors granted. - -Ample apologies will be found for the treatise in the several -introductions quoted from various editions, and those fond of literary -curiosities will certainly be gratified by its appearance in the -twentieth century. - - - A. N. - - - - - - - - -BIBLIOGRAPHY. - - -In 1846, Emil Weller published "De Tribus Impostoribus," and also -a later edition in 1876, at Heilbronn, from a Latin copy of one of -the only four known to be in existence and printed in 1598. The copy -from which it was taken, consisting of title and forty-six leaves, -quarto, is at the Royal Library at Dresden, and was purchased for -one hundred gulden. - -The other three, according to Ebert in his "Bibliographical Lexicon," -are as follows: one in the Royal Library at Paris, one in the Crevanna -Library and the other in the library of Renouard. - -An edition was published at Rackau, in Germany, in 1598, and Thomas -Campanella (1636), in his "Atheismus Triumphatus," gives the year of -its first publication as 1538. - -Florimond Raimond (otherwise Louis Richeome,) claims to have seen a -copy owned by his teacher, Peter Ramus, who died in 1572. - -All the talk of theological critics that the booklet was first printed -in the seventeenth century, is made out of whole cloth. - -There is nothing modern about the edition of 1598. It may be compared, -for example, with Martin Wittel's print of the last decade of the -sixteenth century, by which it is claimed that it could not have -been printed then, as the paper and printing of that period closely -resembles that of the eighteenth century. - -With the exception of the religious myths, few writings of the dark -ages have had as many hypotheses advanced in regard to origin as -there have been regarding this one. - -According to John Brand it had been printed at Krakau, according to -others, in Italy or Hungary as a translation of an Arabic original -existing somewhere in France. - -William Postel mentions a tract "de Tribus Prophetis," and gives -Michael Servetus, a Spanish doctor, as the author. - -The Capuchin Monk Joly, in Vol. III of his "Conference of Mysteries," -assures us that the Huguenot, Nic. Barnaud, in 1612, on account of -an issue of "de Tribus Impostoribus," was excommunicated as its author. - -Johann Mueller, in his "Besiegten Atheismus," (Conquered Atheism), -mentions a certain Nachtigal who published at Hague, in 1614, -"De Trib. Imp.," and was therefore exiled. - -Mosheim and Rousset accuse Frederick II as the author with the -assistance of his Chancellor, Petrus de Vineis. Vineis, however, -declares himself opposed even to the fundamental principles of the -book, and in his "Epist. Lib. 1, ch. 31, p. 211," says he never had -any idea of it. - -Others place the authorship with Averroes, Peter Arretin and Petrus -Pomponatius. Heinrich Ernst accuses the above mentioned Postel. Postel -attributes it to Servetus, who, in turn, places it at the door of -the Huguenot Barnaud. - -The instigator of the treatise, it is claimed, should have been -Julius Cesar Vanini, who was burned at Toulouse in 1619, or Ryswick, -who suffered at the stake in Rome in 1612. - -Other persons accused of the authorship are Macchiavelli, Rabelais, -Erasmus, Milton (John, born 1608,) a Mahometan named Merula, Dolet, -and Giordano Bruno. - -According to Campanella, to whom the authorship was attributed -occasionally, Muret, or Joh. Franz. Poggio, were responsible. Browne -says it was Bernhard Ochini, and Maresius lays it to Johann Boccaccio. - -The "three cheats" are Moses, Jesus and Mahomet, but the tracts of -each of the latter alleged authors treat only of Moses, of whom they -say that his assertions in Genesis will not hold water, and cannot -be proved. - -Weller, in his edition of 1876, speaking of the copy of 1598, says -that this issue should never be compared with any of the foregoing. - -Many authors have written "de Tribus Impostoribus" because they had -some special object in view; for instance, John Bapt. Morinus, when -he edited, under the name of Vincentius Panurgius, in Paris, 1654, -an argument against Gassendi, Neure, and Bernier. - -Joh. Evelyn with a "Historia de tribus hujus seculi -famosis Impostoribus," Padre Ottomano, Mahomed Bei, otherwise -Joh. Mich. Cigala, and Sabbatai Sevi (English 1680, German 1669,) -[1] Christian Kortholt "de Tribus Impostoribus Magnus," (Kiel 1680 and -Hamburg 1701,) against Herbert, Hobbes and Spinosa, Hadrian Beverland, -Perini del Vago, Equitis de Malta, "Epistolium ad Batavum in Brittania -hospitem de tribus Impostoribus," (Latin and English 1709.) - -Finally, Michael Alberti, under the name of Andronicus, published -a "Tractatus Medico-historicus de tribus Impostoribus," which -he named the three great Tempters of Humanity: 1. Tea and -Coffee. 2. Laziness. 3. Home apothecaries. - -Cosmopoli Bey (Peter Martin Roman), issued at Russworn in Rostock in -1731, and a new edition of same treatise--De Trib. Imp.--1738 and 1756. - -For a long time scholars confused the genuine Latin treatise with a -later one. De la Monnoye fabricated a long dissertation in which he -denied the existence of the original Latin edition, but received a -well merited refutation at the hands of P. F. Arpe. - -The false book is French--"La vie et l'esprit de Mr. Benoit -Spinoza." [2] The author of the first part was Hofrath Vroes, in -Hague, and the second was written by Dr. Lucas. It made its first -appearance at Hague 1719, and later in 1721, under the title "de -Tribus Impostoribus," des Trois Imposteurs. Frankfort-on-the-Main at -the expense of the Translator (i. e. Rotterdam.) - -Richard la Selve prepared a third edition under the original title of -"The Life of Spinoza," by one of his Disciples. Hamburgh (really in -Holland,) 1735. - -In 1768 there was printed by M. M. Rey, at Amsterdam, a new edition -called a "Treatise of the Three Impostors;" immediately after another -edition appeared at Yverdoner 1768, another in Holland 1775, and a -later one in Germany 1777. - -The contents of "L'esprit de Spinoza" (German) by Spinoza II, or -Subiroth Sopim--Rome, by Widow Bona Spes 5770--(Vieweg in Berlin 1787,) -are briefly Chap. I, Concerning God. Chap. II, Reasons why men have -created an invisible Being which is commonly called God. Chap. III, -What the word Religion signifies, and how and why so many of these -Religions have crept into the world. Chap. IV, Evident truths. Chap. V, -Of the Soul. Chap. VI, Of Ghosts, Demons, etc. Then follows fifteen -chapters which are not in the treatise (? Edition 1598.) - -The following became known by reason of peculiarities of their -diction: 1. Ridiculum et imposturae in omni hominum religione, -scriptio paradoxa, quam ex autographo gallico Victoris Amadei -Verimontii ob summam rei dignitatem in latinum sermonem transtulit ††† -1746. Which according to Masch consists of from five to six sheets and -follows the general contents, but not in the order of the original -edition. 2. A second. Quaedam deficiunt, s. fragmentum de libro de -tribus impostoribus. Fifty-one pages is a fragment. 3. One mentioned -by Gottsched. De impostoris religionum breve. Compendium descriptum -ab exemplari MSto. quod in Bibliotheca Jo. Fried. Mayeri, Berolini -Ao. 1716, publice distracta deprehensum et a Principe Eugenio de -Sabaudio 80 Imperialibus redemptum fuit. (forty-three pages.) The -greater part of the real book in thirty-one paragraphs, the ending -of which is Communes namque demonstrationes, quae publicantur, -nec certae, nec evidentes, sunt, et res dubias per alias saepe -magias dubias probant, adeo ut exemplo eorum, qui circulum currunt, -ad terminum semper redeant, a quo currere inceperunt. Finis. [3] A -German translation of this is said to be in existence. 4. According to -a newspaper report of 1716, there also should exist an edition which -begins: Quamvis omnium hominem intersit nosse veritatem, rari tamen -boni illi qui eam norunt, etc., [4] and ends, Qui veritatis amantes -sunt, multum solatii inde capient, et hi sunt, quibus placere gestimus, -nil curantes mancipia, quae praejudicia oraculorum--infallibilium -loco venerantur. - -5. Straube in Vienna made a reprint of the edition of 1598 in 1753. - -6. A new reprint is contained in a pamphlet edited by C. C. E. Schmid -and almost entirely confiscated, entitled: Zwei seltene -antisupernaturalistische manuscripte. Two rare anti-supernaturalistic -manuscripts. (Berlin, Krieger in Giessen, 1792.) - -7. There recently appeared through W. F. Genthe an edition, De -impostura religionum compendium s. liber de tribus impostoribus, -Leipsic, 1833. - -8. Finally, through Gustav Brunet of Bordeaux an edition founded -upon the text of the 1598 edition was produced with the title, de -Tribus Impostoribus, MDIIC. Latin text collated from the copy of the -Duke de la Valliere, now in the Imperial Library; [5] enlarged with -different readings from several manuscripts, etc., and philologic and -bibliographical notes by Philomneste Junior, Paris, 1861 (?1867). Only -237 copies printed, and is out of print and rare. - -9. An Italian translation of the same appeared in 1864 by Daelli in -Milan with title as above. - -10. A Spanish edition also exists taken from the same source and -under the same title. London (Burdeos) 1823. - -Note. All the preceding Bibliography is from the edition of Emil -Weller, Heilbronn 1876.--A. N. - -The only edition known to have been printed in the United States -was entitled "The Three Impostors." Translated (with notes and -illustrations) from the French edition of the work, published at -Amsterdam, 1776. Republished by G. Vale, Beacon Office, 3 Franklin -Square, New York, 1846, 84pp. 12o. A copy is in the Congressional -Library at Washington. - -From this I transcribe the following notes: - - - - -NOTE BY THE AMERICAN PUBLISHER. - -We publish this valuable work, for the reasons contained in the -following Note, of which we approve: - - - - -NOTE BY THE BRITISH PUBLISHER. - -The following little book I present to the reader without any remarks -on the different opinions relative to its antiquity; as the subject is -amply discussed in the body of the work, and constitutes one of its -most interesting and attractive features. The Edition from which the -present is translated was brought me from Paris by a distinguished -defender of Civil and Religious Liberty: and as my friend had an -anxiety from a thorough conviction of its interest and value, to -see it published in the English Language, I have from like feelings -brought it before the public, and I am convinced that it is eminently -calculated to promote the cause of Freedom, Justice and Morality. - - - J. Myles. - - - - -PREFACE BY THE TRANSLATOR. - - -The Translator of the following little treatise deems it necessary to -say a few words as to the object of its publication. It is given to -the world, neither with a view to advocate Scepticism, nor to spread -Infidelity, but simply to vindicate the right of private judgment. No -human being is in a position to look into the heart, or to decide -correctly as to the creed or conduct of his fellow mortals; and the -attributes of the Deity are so far beyond the grasp of limited reason, -that man must become a God himself before he can comprehend them. Such -being the case, surely all harsh censure of each other's opinions and -actions ought to be abandoned; and every one should so train himself -as to be enabled to declare with the humane and manly philosopher - - - "Homo sum, nihil humani me alienum puto." - - -Dundee, September 1844. - - - - -The Vale production is evidently translated from an edition derived -from the Latin manuscript which is the basis of the translation -given in this volume. The variations in the text of each not being -important, but simply due to the different modes of expression of -the translators--the ideas conveyed being the same. - -The Treatise in Vale's edition concludes with the following: - - - "Happy the man who, studying Nature's laws, - Through known effects can trace the secret cause; - His mind possessing in a quiet state, - Fearless of Fortune, and resigned to Fate." - - --Dryden's Virgil. Georgics Book II, l. 700. - - - -There is also in the Library of Congress a volume entitled -"Traité des Trois Imposteurs." En Suisse de l'imprimerie -philosophique--1793. Boards 3 1/2 × 5 3/4 inches, containing the -Treatise proper 112 pp. Sentimens sur le traite des trois imposteurs, -(De la Monnaye) 32 pp. Response a la dissertation de M. de la Monnaye -19 pp. signed J. L. R. L. and dated at Leyden 1 Jan., 1716, to which -this note is appended: "This letter is from Sieur Pierre Frederic -Arpe, of Kiel, in Holstein, author of the apology of Vanini, printed -at Rotterdam in 8o, 1712." The letter contains the account of the -discovery of the original Latin manuscript at Frankfort-on-the-Main, -in substance much the same as the translation given in this edition. - -In the copy at the Congressional Library, I find the following -manuscript notes which may be rendered as follows: "Voltaire doubted -the existence of this work, this was in 1767. See his letter to his -Highness Monseigneur The Prince of ----. Letter V, Vol. 48 of his -works, p. 312." - -See Barbier Dict. des ouv. anon. Nos. 18250, 19060, 21612. - -De Tribus Impostoribus. Anon. - -L'esprit de Spinosa trad. du latin par Vroes. - -In connection with this latter note, and observing the name written at -end of the colophon of the manuscript from which the present edition -is translated, it is probable that this same Vroese was the author -of another translation. - -Another remarkable copy is contained in the Library of Congress, -the title page of which is displayed as follows: - - - - TRAITÉ - DES - TROIS IMPOSTEURS - DES - RELIGIONS DOMINANTES - ET DU CULTE - d'apres l'analyse conforme à l'histoire. - - CONTENANT - - nombre d'observations morales, analogues à celles mises à l'ordre - du jour, pour l'affermissement de la République, sa gloire, et - l'édification des peuples de tous les pays. - - ORNÉ DE TROIS GRAVURES. - - À PHILADELPHIE - sous l'auspices du général WASHINGTHON - ET SE TROUVE - A PARIS chez le citoyen MERCIER, homme de lettres, rue du Cocq Honoré, - No. 120, - LONDON, at M. Miller, libryre, Boon Street, - PICCADELLY. - - M.DCC.XCVI. - - -Note.--This edition has undoubtedly been translated from the original -Latin manuscript.--A. N. - -Translation. Treatise of the Three Impostors of the governing Religions -and worship, after an examination conformable to history, containing -a number of moral observations, analogous to those placed in the -order of the day for the support of the republic, its glory, and the -edification of the people of all countries. Ornamented with three -engravings. At Philadelphia under the auspices of General Washington, -and may be found at Paris at the house of Citizen Mercier (Claude -Francois Xavier [6]), man of letters, 120 Cocq Honoré street, and at -London at Mr. Miller's, bookseller, Boon street, Piccadelly, 1796. - -On the following page may be found the following: - - - LE PEUPLE - FRANÇAIS - RECONNANT - L'ÊTRE SUPRÊME - L'IMMORTALITÉ DE L'AME - ET LA LIBERTÉ DES CULTES - ---- [7] - - TRAITÉ - DES - Religions Dominantes [8] - - Chapter I. Concerning God, 6 paragraphs. - Chapter II. Reasons, etc., 11 paragraphs. - Chapter III. Religious, 9 paragraphs. - - "Les prêtres ne sont pas ce qu'un vain peuple pense - Notre crédulité fait toute leur science." - - Priests are not what vain people think, - Our credulity makes all their science. - - Chapter IV. Moses, 2 paragraphs. - Chapter V. Jesus Christ, 10 paragraphs. - - Paragraph 2. Politics; paragraph 6. Morals. - - Chapter VI. Mahomet, 2 paragraphs. - Chapter VII. Evident Truths, 6 paragraphs. - Chapter VIII. The Soul, 7 paragraphs. - Chapter IX. Demons, 7 paragraphs. - - -Facing page twenty-seven is a medallion copper plate of Moses, around -which are these words (translated): "Moses saw God in the burning -bush," and beneath the following from Voltaire's Pucelle (translated): - - - Alone on the summit of the mysterious mount - As he desired, he closed his fortieth year. - Then suddenly he appeared upon the plain - With buck's horns [9] shining on his forehead. - Which brilliant miracle in the mind of the philosopher - Created a prompt effect." - - -In a note to par. II. occur the following lines which translated read: - - - "How many changes a revolution makes: - Heaven has brought us forth in happy time - To see the world----Here the weak Italian - Is frightened at the sight of a stole: - The proud Frenchman astonished at nothing - Boldly goes to defy the Pope at his capital - And the grand Turk in turban, like a good Christian, - Recites the prayers of his faith - And prays to God for the pagan Arab, - Having no thought of any kind of expedient - Nor means to destroy altars and idol worship. - The Supreme Being his only and sole support, - Does not exact for offering a single coin - From any sect, from Jew nor plebeian: - What need has He of Temple or archbishop? - The heart of the just and the general good - Shines like a brilliant sun on the halo of glory." - - -Then follows a "Bouquet for the Pope": - - - "Thou whom flatterers have invested with a vain title, - Shalt thou at this late day become the arbiter of Europe? - Charitable pontiff, and friend of humanity, - Having so many sovereigns as fathers of families, - The successors of Christ, in the midst of the sanctuary - Have they not placed unblushingly, incest and adultery? - Be this the last of imposture and thy last sigh. - Do thyself more honor, esteem and pleasure, - Than all the monuments erected to the glory - Of thy predecessors in the temple of memory. - Let them read on thy tomb 'he was worthy of love, - The father of the Church and oracle of the day.'" - - -On the following page is a copper plate profile portrait of Pius -VI. surrounded by the words "Senatus Populus Que Romanus." At -the side Principis Ecclesiae dotes vis Cernere Magni. (Senate and -People of Rome--Prince of the Church endowed with power and great -wisdom.) Beneath: - - - "The talents of the learned and the virtues of the wise, - A noble and beneficent manner with which all are charmed, - Depict much better than this image - The true portrait of Pius VI." - - -Facing page fifty-one is a copper plate portrait of Mahomet, and -beneath this tribute: - - - "Know you not yet, weak and superb man, - That the humble insect hidden beneath a leaf - And the imperious eagle who flies to heaven's dome, - Amount to nothing in the eyes of the Eternal. - All men are equal: not birth but virtue - Distinguishes them apart." - - -Then there are inserted a number of verses, some of the titles reading: - - - "Homage to the Supreme Being." - "Voltaire Admitted to Heaven." - "Homage to the Eternal Father." - "Bouquet to the Archbishop of Paris." - "Infinite Mercy--Consolation for Sinners." - "Lots of Room in Heaven." - "The Holy Spirit Absent from Heaven," etc. - - -Concluding with "A Picture of France at the Time of the Revolution." - - - "Nobility without souls, a fanatical clergy. - Frightful tax gatherers gnawing a plucked people. - Faith and customs a prey to designing persons. - A price set upon the head of the Chancellor (Maupeou). - The skeleton of a perfidious Senate. - Not daring to punish a parricidal conspiracy. - O, my country! O, France! Thy miseries - Have even drawn tears from Rome. [10] - If you have no Republic, and no pure legislators - Like exist in America, to deliver you from the oppression - Of a tyrannous empire of knaves, brigands and robbers; - Like the British cabinet and the skillful Pitt, chief of - flatterers, - Who with his magic lantern fascinates even the wise ones. - This clique will soon be seen to fall, if the French become the - conquerors - Of this ancient slavery, and show themselves the proud protectors - Of their musical Carmagnole. - In the name of kings and emperors, how much iniquity and horror - Which are recorded in history, cause the reader to shudder with - fright. - The entrance of friends in Belgium, to the eyes of those who know, - Is it not an unique epoch? - And this most flattering tie, sustained by a heroic compact, - Will be the desire of all hearts." - - -À BOSTON - -under the protection of Congress. - - -Bound in this volume is a pamphlet entitled "La Fable de -Christ devoilée." Paris: Franklin Press. 75 Rue de Clery. 2nd -year of the Republic. Also, "Éloge non-funèbre de Jesus et du -Christianisme. Printed on the débris of the Bastille, and the funeral -pile of the Inquisition. 2nd year of Liberty, and of Christ 1791." - -Another closes the volume: "Lettres Philosophique sur St. Paul: sur sa -doctrine, politique, morale, & réligieuse, & sur plusieurs points de -la réligion chrétienne considerées politiquement." (J. P. Brissot de -Warville.) Translated from the English by the philosopher de Ferney -and found in the portfolio of M. V. his ancient secretary. Neuchatel -en Suisse 1783. - -Note translated from the edition "En Suisse, de l'imprimerie -philosophique," 1793. - -In a response to M. de la Monnoye, who laboriously endeavored to -refute the existence of the treatise entitled "The Three Impostors," -and which reply in addition to M. de la Monnoye's arguments appear in -connection with some of the translations of the treatise, occurs the -following introduction to the account of the discovery of the original -manuscript: "I have by me a more certain means of overturning this -dissertation of M. de la Monnoye, when I inform him that I have read -this celebrated little work and that I have it in my library. I will -give you and the public an account of the manner in which I discovered -it, and as it is in my possession I will subjoin a short but faithful -description of it." - -Here follows a summary of the contents and the Dissertation, in -substance the same as our manuscript; the response concluding as -follows: - -"Such is the anatomy of this celebrated work. I might have given it in -a manner more extended and more minute; but besides that this letter -is already too long, I think that enough has been said to give insight -into the nature of its contents. A thousand other reasons which you -will well enough understand, have prevented me from entering upon it -to so great length as I could have done; "Est modus in rebus." [11] - -"Now although this book were ready to be printed [12] with the preface -in which I have given its history, and its discovery, with some -conjectures as to its origin, and a few remarks which may be placed at -its conclusion, yet I do not believe that it will live to see the day -when men will be compelled all at once to quit their opinions and their -imaginations, as they have quitted their syllogisms, their canons, -and their other antiquated modes. As for me I will not expose myself -to the Theological stylus [13]--which I fear as much as Fra-Poula -feared the Roman stylus--to afford to a few learned men the pleasure of -reading this little treatise; but neither will I be so superstitious, -on my death bed, as to cause it to be thrown into the flames, which -we are informed was done by Salvius, the Swedish ambassador, at the -peace of Munster. Those who come after me may do what seems to them -good--they can not disturb me in the tomb. Before I descend to that, -I remain with much respect, your most obedient servant, - - - J. L. R. L. - - "Leyden, 1st January, 1716." - - -This letter was written by Mr. Pierre Frederick Arpe, of Kiel, in -Holstein; the author of an apology for Vanini, printed in octavo at -Rotterdam, 1712. - - - - - - - - -DISSERTATION ON THE BOOK OF THE THREE IMPOSTORS. - - -More than four hundred years have elapsed since this little treatise -was first mentioned, the title of which has always caused it to be -qualified as impious, profane and worthy of the fire. I am convinced -that none of those who have mentioned it have read it, and after -having examined it carefully, it can only be said that it is written -with as much discretion as the matter would allow to a man persuaded -of the falsehood of the things which he attacked, and protected by -a powerful prince, under whose direction he wrote. - -There have been but few scholars whose religious beliefs were dubious, -who have not been credited with the authorship of this treatise. - -Averroes, a famous Arabian commentator on Aristotle's works, and -celebrated for his learning, was the first to whom this production was -attributed. He lived about the middle of the twelfth century when the -"three impostors" were first spoken of. He was not a Christian, as he -treated their religion as "the Impossible," nor a Jew, whose law he -called "a Religion for Children," nor a Mahometan, for he denominated -their belief "a Religion for Hogs." He finally died a Philosopher, -that is to say, without having subscribed to the opinions of the -vulgar, and that was sufficient to publish him as the enemy of the -law makers of the three Religions that he had scorned. - -Jean Bocala, an Italian scholar of a happy disposition, and -consequently not much imbued with bigotry, flourished in the middle -of the fourteenth century. A fable that he ventured in one of his -works, concerning "Three Rings," has been regarded as evidence of this -execrable book whose author was looked for, and this was considered -sufficient to attribute the authorship to him long after his death. - -Michael Servetus, burned at Geneva (1553) by the pitiless persecution -of Mr. John Calvin, he not having subscribed to either the Trinity -or the Redeemer, it became proper to attribute to him the production -of this impious volume. - -Etienne Dolit, a printer at Paris, and who ranked among the learned, -was led to the stake--to which he had been condemned as a Calvinist -in 1543--with a courage comparable to that of the first martyrs. He -therefore merited to be treated as an atheist, and was honored as -the author of the pamphlet against the "Three Impostors." - -Lucilio Vanini, a Neapolitan, and the most noted atheist of his -time, if his enemies may be believed, fairly proved before his -judges--however he may have been convinced--the truth of a Providence, -and consequently a God. It sufficed however for the persecution of his -enemies, the Parliament of Toulouse, who condemned him to be burned -as an atheist, and also to merit the distinction of having composed, -or at least having revived, the book in question. - -I am not sure but what Ochini and Postel, Pomponiac and Poggio the -Florentine, and Campanella, all celebrated for some particular opinion -condemned by the Church of their time, were for that reason accused -as atheists, and also adjudged without trouble, the authors of the -little truth for whom a parent was sought. - -All that famous critics have published from time to time of this -book has excited the curiosity of the great and wise to determine -the author, but without avail. - -I believe that several treatises printed with the title "de Tribus -Impostoribus," such as that of Kortholt against Spinosa, Hobbes and the -Baron Cherbourg; that of the false Panurge against Messieurs Gastardi, -de Neure and Bernier have furnished many opportunities for an infinity -of half-scholars who only speak from hearsay, and who often judge -a book by the first line of the title. I have, like many others who -have examined this work, done so in a superficial manner. Though I -am a delver in antiquities, and a decipherer of manuscript, chance -having caused the pamphlet to fall into my hands at one time, I avow -that I gave neither thought to the production nor to its author. - -Some business affairs having taken me to Frankfort-on-the-Main about -the month of April, (1706), that is about fifteen days after the Fair, -I called on a friend named Frecht, a Lutheran theological student, whom -I had known in Paris. One day I went to his house to ask him to take -me to a bookseller where he could serve me as interpreter. We called -on the way on a Jew who furnished me with money and who accompanied us. - -Being engaged in looking over a catalog at the book store, a German -officer entered the shop, and said to the bookseller without any form -of compliment, "If among all the devils I could find one to agree with -you, I would still go and look for another dealer." The bookseller -replied that "500 Rix dollars was an excessive price, and that he -ought to be satisfied with the 450 that he offered." The officer -told him to "go to the Devil," as he would do nothing of the sort, -and was about to leave. Frecht, who recognized him as a friend, -stopped him and having renewed his acquaintance, was curious to -know what bargain he had concluded with the bookseller. The officer -carelessly drew from his pocket a packet of parchment tied by a cord -of yellow silk. "I wanted," said he, "500 Rix dollars to satisfy me -for three manuscripts which are in this package, but Mr. Bookseller -does not wish to give but 450." Frecht asked if he might see the -curiosities. The officer took them from his pocket, and the Jew -and myself who had been merely spectators now became interested, -and approached Frecht, who held the three books. - -The first which Frecht opened was an Italian imprint of which the title -was missing, and was supplied by another written by hand which read - -"Specchia della Bestia Triomphante." The book did not appear of -ancient date, and had on the title neither year nor name of printer. - -We passed to the second, which was a manuscript without title, -the first page of which commenced "OTHONI illustrissimo amico meo -charissimo. F. I. s. d." This embraced but two lines, after which -followed a letter of which the commencement was "Quod de tribus -famosissimis Nationum Deceptoribus in ordinem. Justu. meo digesti -Doctissimus ille vir, que cum Sermonem de illa re in Museo meo -habuisti exscribi curavi atque codicem illum stilo aeque, vero ac -puro scriptum ad te ut primum mitto, etenim ipsius per legendi te -accipio cupidissimum." - -The other manuscript was also Latin, and without title like the -other. It commenced with these words--from Cicero if I am not mistaken: -"An. I. liber de Nat. Deor. Qui Deos esse dixerunt tantu sunt in -Varietate et dissentione constituti ut eorum molestum sit dinumerare -sententias. Altidum freri profecto potest ut eorum nulla, alterum -certi non potest ut plus unum vera fit. Summi quos in Republica -obtinnerat honores orator ille Romanus, ea que quam servare famam -Studiote curabat, in causa fuere quod in Concione Deos non ansus sit -negare quamquam in contesta Philosophorum, etc." - -We paid but little attention to the Italian production, which only -interested our Jew, who assured us that it was an invective against -Religion. We examined several phrases of the latter by which we -mutually agreed that it was a system of Demonstrated Atheism. The -second, which we have mentioned, attracted our entire attention, and -Frecht having persuaded his friend, whose name was Tausendorff, not -to take less than 500 Rix dollars, we left the bookseller's shop, and -Frecht, who had his own ideas, took us to his inn, where he proposed -to his friend to empty a bottle of good wine together. Never did a -German decline a like proposition, so Frecht immediately ordered the -wine, and asked Tausendorff to tell us how these manuscripts fell -into his possession. - -After enjoying his portion of six bottles of old Moselle, he told -us that after the victory at Hochstadt [14] and the flight of the -Elector of Bavaria, he was one of those who entered Munich, and -in the palace of His Highness, he went from room to room until he -reached the library. Here his eyes fell by chance on the package of -parchments with the silk cord, and believing them to be important -papers or curiosities, he could not resist the temptation of putting -them in his pocket. He was not deceived when he opened the package and -convinced himself. This recital was accompanied by many soldier-like -digressions, as the wine had a little disarranged the judgment of -Tausendorff. Frecht, who, during the story, perused the manuscript, -took the chance of a refusal by asking his friend to allow him to -take the book until the next day. Tausendorff, whom the wine had -made generous, consented to the request of Frecht, but he exacted a -terrible oath that he would neither copy it or cause it to be done, -promising to come for it on Sunday and empty some more bottles of wine, -which he found to his taste. - -This obliging officer had no sooner left than we commenced to decipher -it. The writing was so small, full of abbreviations, and without -punctuation, that we were nearly two hours in reading the first -page, but as soon as we were accustomed to the method we commenced -to read it more easily. I found it so accurate and written with so -much care, that I proposed to Frecht an equivocal method of making a -copy without violating the oath which he had taken: which method was -to make a translation. The conscience of a theologian did not but -find difficulties in such proposal, but I removed them as I could, -assuming the sin myself, and in the end he consented to work on the -translation which was finished before the time fixed by Tausendorff. - -This is the way in which this book came into our hands. Many would -have desired to possess the original but we were not rich enough to -buy it. The bookseller had a commission from a Prince of the House of -Saxony, who knew that it had been taken from the library at Munich, -and he was to spare no effort to secure it, if he found it, by paying -the 500 Rix dollars to Tausendorff who went away several days after, -having regaled us in his turn. - -Passing to the origin of the book, and its author, one can hardly -give an account of either only by consulting the book itself in which -but little is found except for the base of conjecture. There is only -a letter at the beginning, and which is written in another character -from the rest of the book, which gives any light. We find it addressed -OTHONI, Illustrissimo. The place where the manuscript was found, and -the name OTHO put together warrants the belief that it was addressed -to the Illustrious Otho, lord of Bavaria. This prince was grandson of -Otho, the Great; Count of Schiren and Witelspach from whom the House -of Bavaria and the Palatine had their origin. The Emperor Frederick -Barbarossa [15] had given him Bavaria for his fidelity, after having -taken it from Henry the Lion to punish him for his inconsistency in -taking the part of his enemies. Louis I. succeeded his father, Otho -the Great, and left Bavaria--in the possession of which he had been -disturbed by Henry the Lion--to his son Otho, surnamed the Illustrious, -who assured his possession by wedding the daughter of Henry. This -happened about the year 1230, when Frederick II., Emperor of Germany, -returned from Jerusalem, where, at the solicitation of Pope Gregory -IX., he had pursued the war against the Saracens, and from whence he -returned irritated to excess against the Holy Father who had incensed -his army against him, as well as the Templars and the Patriarch of -Jerusalem, until the Emperor refused to obey the Pope. - -Otho the Illustrious recognizing the obligations that his family were -under to the family of the Emperor, took his part and remained firmly -attached to him, notwithstanding all the vicissitudes of fortune -of Frederick. - -Why these historical reminiscences? To sustain the conjecture that -it was to this Otho the Illustrious that this copy of the pamphlet -of the Three Impostors was addressed. By whom? This is why we are led -to believe that the F. I. s. d. which follows L'amico meo carissimo, -and which we interpret FREDERICUS. Imperator salutem Domino. Thus -this would be by The Emperor Frederick II., son of Henry IV. and -grandson of Frederick Barbarossa, who, succeeding to their Empire, -had at the same time inherited the hatred of the Roman Pontiffs. [16] - -Those who have read the history of the Church and that of the Empire, -will recall with what pride and arrogance the indolent Alexander -III. placed his foot on the neck of Frederick Barbarossa, who came to -him to sue for peace. Who does not know the evil that the Holy See -did to his son Henry VI., against whom his own wife took up arms at -the persuasion of the Pope? At last Frederick II. uniting in himself -all the resolution which was wanting in his father and grandfather, -saw the purpose of Gregory IX., who seemed to have marshalled on -his side all the hatred of Alexander, Innocent and Honorius against -his Imperial Majesty. One brought the steel of persecution, and the -other the lightning of excommunication, and furiously they vied with -each other in circulating infamous libels. This, it seems to me, is -warrant sufficient to apply these happenings to the belief that this -book was by order of the Emperor, who was incensed against religion -by the vices of its Chief, and written by the Doctissimus vir, who is -mentioned in the letter as having composed this treatise, and which -consequently owes its existence not so much to a search for truth, -as to a spirit of hatred and implacable animosity. - -This conjecture may be further confirmed by remarking that this book -was never mentioned only since the régime of that Emperor, and even -during his reign it was attributed him, since Pierre des Vignes, his -secretary, endeavored to cast this false impression on the enemies -of his master, saying that they circulated it to render him odious. - -Now to determine the Doctissimus vir who is the author of the book -in question. First, it is certain that the epoch of the book was that -which we have endeavored to prove. Second, that it was encouraged by -those accused of its authorship, possibly excepting Averroes, who -died before the birth of Frederick II. All the others lived a long -time, even entire centuries after the composition of this work. I -admit that it is difficult to determine the author only by marking -the period when the book first made its appearance, and in whatever -direction I turn, I find no one to whom it could more probably be -attributed than Pierre des Vignes whom I have mentioned. - -If we had not his tract "De poteste Imperiali," his other epistles -suffice to show with what zeal he entered into the resentment of -Frederick II. (whose Secretary he was) against the Holy See. Those -who have spoken of him, Ligonius, Trithemus and Rainaldi, furnish -such an accurate description of him, his condition and his spirit, -that after considering this I cannot remark but that this evidence -favors my conjecture. Again, as I have remarked, he himself spoke of -this book in his epistles, and he endeavored to accuse the enemies -of his master to lessen the clamor made to encourage the belief that -this Prince was the author. As he had taken the greater part, he -did not greatly exert himself to lessen the injurious noise, so that -if the accusation was strengthened by passing for a long time from -mouth to mouth it would not fall from the Master on his Secretary, -who was probably more capable of the production than a great Emperor, -always occupied with the clamors of war and always in fear of the -thunders of the Vatican. In one word, the Emperor, however valiant -and resolute, had no time to become a scholar like Pierre des Vignes, -who had given all the necessary attention to his studies, and who owed -his position and the affection of his Master entirely to his learning. - -I believe that we can conclude from all this, that this little book -Tribus famosissimus Nationum Deceptoribus, for that is its true title, -was composed after the year 1230 by command of the Emperor Frederick -II. in hatred of the Court of Rome: and it is quite apparent that -Pierre des Vignes, Secretary to the Emperor, was the author. [17] - -This is all that I deem proper for a preface to this little treatise, -and as it contains many naughty allusions, to prevent that in the -future, it may not be again attributed to those who perhaps never -entertained such ideas. - - - - - - - - - Frederick Emperor - to the very Illustrious Otho - my very faithful Friend, - Greeting: - - -I have taken the trouble to have copied the Treatise which was made -concerning the Three Famous Impostors, by the learned man by whom -you were entertained on this subject, in my study, and though you -have not requested it, I send you the manuscript entire, in which -the purity of style equals the truth of the matter, for I know with -what interest you desired to read it, and also I am persuaded that -nothing could please you more. - -It is not the first time that I have overcome my cruel enemies, and -placed my foot on the neck of the Roman Hydra whose skin is not more -red than the blood of the millions of men that its fury has sacrificed -to its abominable arrogance. - -Be assured that I will neglect nothing to have you understand that I -will either triumph or perish in the attempt; for whatever reverses -may happen to me, I will not, like my predecessors, bend my knee -before them. - -I hope that my sword, and the fidelity of the members of the Empire; -your advice and your assistance will contribute not a little. But -nothing would add more if all Germany could be inspired with the -sentiments of the Doctor--the author of this book. This is much to be -desired, but where are those capable of accomplishing such a project? I -recommend to you our common interests, live happy. I shall always be -your friend. - - - F. I. - - - - - - - - -TREATISE OF THE THREE IMPOSTORS. [18] - -CHAPTER I. - -Of God. - - -I. - -However important it may be for all men to know the Truth, very -few, nevertheless, are acquainted with it, because the majority are -incapable of searching it themselves, or perhaps, do not wish the -trouble. Thus we must not be astonished if the world is filled with -vain and ridiculous opinions, and nothing is more capable of making -them current than ignorance, which is the sole source of the false -ideas that exist regarding the Divinity, the soul, and the spirit, -and all the errors depending thereon. - -The custom of being satisfied with born prejudice has prevailed, and -by following this custom, mankind agrees in all things with persons -interested in supporting stubbornly the opinions thus received, -and who would speak otherwise did they not fear to destroy themselves. - - - - -II. - -What renders the evil without remedy, is, that after having established -these silly ideas of God, they teach the people to receive them without -examination. They take great care to impress them with aversion for -philosophers, fearing that the Truth which they teach will alienate -them. The errors in which the partisans of these absurdities have been -plunged, have thrived so well that it is dangerous to combat them. It -is too important for these impostors that the people remain in this -gross and culpable ignorance than to allow them to be disabused. Thus -they are constrained to disguise the truth, or to be sacrificed to -the rage of false prophets and selfish souls. - - - - -III. - -If the people could comprehend the abyss in which this ignorance -casts them, they would doubtless throw off the yoke of these venal -minds, since it is impossible for Reason to act without immediately -discovering the Truth. It is to prevent the good effects that would -certainly follow, that they depict it as a monster incapable of -inspiring any good sentiment, and however we may censure in general -those who are not reasonable, we must nevertheless be persuaded that -Truth is quite perverted. These enemies of Truth fall also into such -perpetual contradictions that it is difficult to perceive what their -real pretensions are. In the meanwhile it is true that Common Sense -is the only rule that men should follow, and the world should not be -prevented from making use of it. - -We may try to persuade, but those who are appointed to instruct, -should endeavor to rectify false reasoning and efface prejudices, -then will the people open their eyes gradually until they become -susceptible of Truth, and learn that God is not all that they imagine. - - - - -IV. - -To accomplish this, wild speculation is not necessary, neither is it -required to deeply penetrate the secrets of Nature. Only a little good -sense is needed to see that God is neither passionate nor jealous, -that justice and mercy are false titles attributed to him, and that -nothing of what the Prophets and Apostles have said constitutes his -nature nor his essence. In effect, to speak without disguise and -to state the case properly, it is certain that these doctors were -neither more clever or better informed than the rest of mankind, but -far from that, what they say is so gross that it must be the people -only who would believe them. - -The matter is self-evident, but to make it more clear, let us see if -they are differently constituted than other men. - - - - -V. - -As to their birth and the ordinary functions of life, it is agreed -that they possessed nothing above the human; that they were born -of man and woman and lived the same as ourselves. But for mind, it -must be that God favored them more than other men, for they claimed -an understanding more brilliant than others. We must admit that -mankind has a leaning toward blindness, because it is said that God -loved the prophets more than the rest of mankind, that he frequently -communicated with them, and he believed them also of good faith. Now -if this condition was sensible, and without considering that all men -resembled each other, and that they each had a principle equal in all, -it was pretended that these prophets were of extraordinary attainments -and were created expressly to utter the oracles of God. But further, -if they had more wit than common, and more perfect understanding, what -do we find in their writings to oblige us to have this opinion of them? - -The greater part of their writings is so obscure that it is not -understood, and put together in such a poor manner that we can hardly -believe that they comprehended it themselves, and that they must have -been very ignorant impostors. That which causes this belief of them -is that they boasted of receiving directly from God all that they -announced to the people--an absurd and ridiculous belief--and avowing -that God only spoke to them in dreams. Dreams are quite natural, and -a person must be quite vain or senseless to boast that God speaks to -him at such a time, and when faith is added, he must be quite credulous -since there is no evidence that dreams are oracles. Suppose even that -God manifested himself by dreams, by visions, or in any other way, -are we obliged to believe a man who may deceive himself, and which -is worse, who is inclined to lie? - -Now we see that under the ancient law they had for prophets none more -esteemed than at the present day. Then when the people were tired of -their sophistry, which often tended to turn them from obedience to -their legitimate Ruler, they restrained them by various punishments, -just as Jesus was overwhelmed because he had not, like Moses, -[19] an army at his back to sustain his opinions. Added to that, -the Prophets were so in the habit of contradicting each other that -among four hundred not one reliable one was to be found. [20] - -It is even certain that the aim of their prophecies, as well as -the laws of the celebrated legislators were to perpetuate their -memories by causing mankind to believe that they had private -conference with God. Most political objects have been projected in -such manner. However, such tricks have not always been successful -for those, who--with the exception of Moses--had not the means of -providing for their safety. - - - - -VI. - -This being determined, let us examine the ideas which the Prophets had -of God, and we will smile at their grossness and contradictions. To -believe them, God is a purely corporeal being. Micah sees him -seated. Daniel clothed in white and in the form of an old man, -and Ezekiel like a fire. So much for the Old Testament, now for the -New. The disciples of J. C. imagined the Holy Spirit in the figure of -a dove; the apostles, in the form of tongues of fire, and St. Paul, -as a light which dazzled the sight unto blindness. - -To show their contradictory opinions, Samuel, (I. ch. 15, v. 29), -believed that God never repented of his own resolution. Again, -Jeremiah, (ch. 18, v. 10), says that God repented of a resolve he had -taken. Joel, (ch. 2, v. 13), says that he only repents of the evil -he has done to mankind. Genesis, (ch. 4, v. 7), informs us that man -is prone to evil, but that He has nothing for him but blessings. On -the contrary, St. Paul, (Romans, ch. 9, v. 10), says that men have no -command of concupiscence except by the grace and particular calling -of God. These are the noble sentiments that these good people have of -God, and what they would have us believe. Sentiments, however, entirely -sensible, and quite material as we see, and yet they say that God has -nothing in common with matter, is a sensible and material being, and -that he is something incomprehensible to our understanding. I should -like to be informed how these contradictions may be harmonized, -and how, under such visible and palpable conditions it is proper -to believe them. Again, how can we accept the testimony of a people -so clownish that they, notwithstanding all the artifices of Moses, -should imagine a calf to be their God! But not considering the dreams -of a race raised in servitude, and among the superstitious, we can -agree that ignorance has produced credulity, and credulity falsehood, -from whence arises all the errors which exist today. - - - - - - - - -CHAPTER II. - -Reasons which have caused mankind to Create for themselves an Invisible -Being which has been commonly Called God. - - -I. - -Those who ignore physical causes have a natural fear born of -doubt. Where there exists a power which to them is dark or unseen, from -thence comes a desire to pretend the existence of invisible Beings, -that is to say their own phantoms which they invoke in adversity, whom -they praise in prosperity, and of whom in the end they make Gods. And -as the visions of men go to extremes, must we be astonished if there -are created an innumerable quantity of Divinities? It is the same -perceptible fear of invisible powers which has been the origin of -Religions, that each forms to his fashion. Many individuals to whom -it was important that mankind should possess such fancies, have not -scrupled to encourage mankind in such beliefs, and they have made it -their law until they have prevailed upon the people to blindly obey -them by the fear of the future. - - - - -II. - -The Gods having thus been invented, it is easy to imagine that they -resembled man, and who, like them, created everything for some purpose, -for they unanimously agree that God has made nothing except for man, -and reciprocally that man is made only for God. [21] This conclusion -being general, we can see why man has so thoroughly accepted it, and -know for that reason that they have taken occasion to create false -ideas of good and evil, merit and sin, praise and blame, order and -confusion, beauty and deformity--and similar qualities. - - - - -III. - -It should be agreed that all men are born in profound ignorance, and -that the only thing natural to them is a desire to discover what may be -useful and proper, and evade what may be inexpedient to them. Thence -it follows first, that we believe that to be free it suffices to -feel personally that one can wish and desire without being annoyed -by the causes which dispose us to wish and desire, because we do not -know them. Second, it consequently occurs that men are contented -to do nothing but for one object, that is to say, for that object -which is preferable above all, and that is why they have a desire -only to know the final result of their action, imagining that after -discovering this they have no reason to doubt anything. Now as they -find in and about themselves many means of procuring what they desire: -having, for example, ears to hear, eyes to see, animals to nourish, -a sun to give light, they have formed this reasoning, that there is -nothing in nature which was not made for them, and of which they may -dispose and enjoy. Then reflecting that they did not make this world, -they believe it to be a well-founded proposition to imagine a Supreme -Being who has made it for them such as it is, for after satisfying -themselves that they could not have made it, they conclude that it -was the work of one or several Gods who intended it for the use and -pleasure of man alone. On the other hand, the nature of the Gods -whom man has admitted, being unknown, they have concluded in their -own minds that these Gods susceptible of the same passions as men, -have made the earth only for them, and that man to them was extremely -precious. But as each one has different inclinations it became proper -to adore God according to the humor of each, to attract his blessings -and to cause Him to make all Nature subject to his desires. - - - - -IV. - -By this method this precedent becomes Superstition, and it is implanted -so that the grossest natures are believed capable of penetrating -the doctrine of final causes as if they had perfect knowledge. Thus -in place of showing that nature has made nothing in vain, they show -that God and Nature dream as well as men, and that they may not be -accused of doubting things, let us see how they have put forth their -false reasoning on this subject. - -Experience causing them to see a myriad of inconveniences marring the -pleasure of life, such as storms, earthquakes, sickness, famine and -thirst, they draw the conclusion that nature has not been made for -them alone. They attribute all these evils to the wrath of the Gods, -who are vexed by the offences of man, and they cannot be disabused -of these ideas by the daily instances which should prove to them that -blessings and evils have been always common to the wicked and the good, -and they will not agree to a proposition so plain and perceptible. - -The reason for that is, it is more easy to remain in ignorance than -to abolish a belief established for many centuries and introduce -something more probable. - - - - -V. - -This precedent has caused another, which is the belief that the -judgments of God were incomprehensible, and that for this reason, -the knowledge of truth is beyond the human mind; and mankind would -still dwell in error were it not that mathematics and several other -sciences had destroyed these prejudices. - - - - -VI. - -By this it may be seen that Nature or God does not propose any end, -and that all final causes are but human fictions. A long lecture is -not necessary since this doctrine takes away from God the perfection -ascribed to him, and this is how it may be proved. If God acted for -a result, either for himself or another, he desires what he has -not, and we must allow that there are times when God has not the -wherewith to act; he has merely desired it and that only creates an -impotent God. To omit nothing that may be applied to this reasoning, -let us oppose it with those of a contrary nature. If, for example, -a stone falls on a person and kills him, it is well known they say, -that the stone fell with the design of killing the man, and that -could only happen by the will of God. If you reply that the wind -caused the stone to drop at the moment the man passed, they will -ask why the man should have passed precisely at the time when the -wind moved the stone. If you say that the wind was so severe that -the sea was also troubled since the day before while there appeared -to be no agitation in the air, and the man having been invited to -dine with a friend, went to keep his appointment. Again they ask, -for the man never got there, why he should be the guest of his friend -at this time more than another, adding questions after questions, -finally avowing that it was but the will of God, (which is a true -"asses bridge") and the cause of this misfortune. - -Again when they note the symmetry of the human body, they stand in -admiration and conclude how ignorant they are of the causes of a thing -which to them appears so marvelous, that it is a supernatural work, -in which the causes known to us could have no part. - -Thence it comes that those who desire to know the real cause of -supposed miracles and penetrate like true scholars into their natural -causes without amusing themselves with the prejudice of the ignorant, -it happens that the true scholar passes for impious and heretical -by the malice of those whom the vulgar recognize as the expounders -of Nature and of God. These mercenary individuals do not question -the ignorance which holds the people in astonishment, upon whom they -subsist and who preserve their credit. - - - - -VII. - -Mankind being thus of the ridiculous opinion that all they see is -made for themselves, have made it a religious duty to apply it to -their interest, and of judging the price of things by the profit they -gain. Thence proceed the ideas they have formed of good, and evil, of -order and confusion, of heat and cold, of beauty and ugliness, which -serve to explain to them the nature of things, which in the end are not -what they imagine. Because they pride themselves in having free will -they judge themselves capable of deciding between praise and blame, sin -and merit, calling everything good which redounds to their profit and -which concerns divine worship, and to the contrary denominate as evil -that which agrees with neither. Because the ignorant are not capable -of judging what may be a little abstruse, and having no idea of things -only by the aid of imagination which they consider understanding, -these folk who know not what represents Order in the world believe -all that they imagine. Man being inclined in such a manner that -they think things well or ill ordered as they have the facility or -trouble to conclude when good sense would teach differently. Some -are more pleased to be weary of the means of investigation, being -satisfied to remain as they are, preferring order to confusion, as -if order was another thing than a pure effect of the imagination of -man, so that when it is said that God has made everything in order, -it is recognizing that he has that faculty of imagination as well as -man. If it was not so, perhaps to favor human imagination they pretend -that God created this world in the easiest manner imaginable, although -there are an hundred things far above the force of imagination, and -an infinity which may be thrown into disorder by reason of weakness. - - - - -VIII. - -For other ideas, they are purely the effect of the same imagination, -which have nothing real, and which are but the different modes -of which this power is capable. For example, if the movement which -objects impress upon the nerves by the means of the eyes is agreeable -to the senses, we say that these objects are beautiful, that odors -are good or bad, that tastes are sweet or bitter, that which we -touch hard or soft, sounds, harsh or agreeable. According as odors, -tastes or sounds strike and penetrate the senses, just so we find -a belief that God is capable of taking pleasure in melody, that the -celestial movements are a harmonious concert, proof evident that each -one believes that things are such as they are imagined, or that the -world is purely imaginary. That is why we should not be surprised if -we rarely found two men of the same opinion, and some who glorify -themselves in doubting everything. For while men have bodies which -resemble each other in many particulars, they differ in some others, -and it should not astonish us that what seems good to one appears bad -to another: what pleases this one displeases the other, from which -we may infer that opinions only differ by fancy, that understanding -passes for little, and to conclude, things which happen every day are -purely the effects of imagination. If one should consult the lights -of understanding of philosophers he would have faith that everybody -would agree to the truth, and that judgments would be more uniform -and reasonable than they are. - - - - -IX. - -It is then evident that all the reasons of which men are accustomed -to avail themselves when they endeavor to explain Nature, are only -methods of imagination which prove nothing less than they pretend, -and because they have given to these reasons names so real that if -they existed otherwise than in imagination I would not call them -reasonable beings, but purely chimerical, seeing nothing more easy -than to respond to arguments founded on these vulgar notions and -which we oppose as follows. - -If it was true that the universe was a chance happening, and a -necessary sequel of divine nature, whence come the imperfections and -faults which we remark? For example, corruption which fills the air -with bad odor, many disagreeable objects, so many disorders, so much -evil, so many crimes and other like occurrences. Nothing is more easy -than to refute these objections, for one cannot judge of the perfection -of ancient existence only by knowing its essence and nature, and we -deceive ourselves in thinking that a thing is more or less perfect, -as it pleases or displeases, is useful or useless to human nature; -and to close the mouths of those who ask why God has not created -all men without exception that they might be guided by the light -of reason, it is enough to say that it was because the material was -not sufficient to give each being the degree of perfection that was -most suitable for him, or to speak more proper, because the laws of -nature were so ample and extensive that they could suffice for the -production of all things of which an infinite understanding is capable. - - - - - - - - -CHAPTER III. - -What God Is. - - -I. - -Until now we have fought the popular idea concerning the Divinity, -but we have not yet said what God is, and if we were asked, we should -say that the word represents to us an Infinite Being, of whom one -of his attributes is to be a substance of extent and consequently -eternal and infinite. The extent or the quantity not being finite or -divisible, it may be imagined that the matter was everywhere the same, -our understanding not distinguishing parts. For example, water, as -much as water is imagined, is divisible, and its parts separable from -one another, though as much as a corporeal substance it is neither -separable nor divisible. [22] Thus neither matter or quantity have -anything unworthy of God, for if all is God, and all comes surely -from his essence, it follows quite absolutely that He is all that -he contains, since it is incomprehensible that Beings quite material -should be contained in a Being who is not. That we may not think that -this is a new opinion, Tertullian, one of the foremost men among -the Christians, has pronounced against Apelles, that, "that which -is not matter is nothing," and against Praxias, that "all substance -is matter," without having this doctrine condemned in the four first -Councils of the Christian Church, oecumenical and general. [23] - - - - -II. - -These sentiments are plain and the only ones that good and sound -judgment can form of God. However, there are but few who are satisfied -with such simplicity. Boorish people, who are accustomed to adulation -of opinion, demand a God who resembles earthly kings. The pomp and -circumstance surrounding them so fascinates, that to take away all -hope of going after death to increase the number of heavenly courtiers -enjoying the same pleasure which attaches to the Court of Kings, -is to take away the consolation and the only things which prevent -them from going to despair over the miseries of life. They want a -just and avenging God, who rewards and punishes after the manner of -kings, a God susceptible of all human passions and weaknesses. They -give him feet, hands, and ears, and yet they do not regard a God -so constituted as material. They say that man is his masterpiece, -and even his own image, but do not allow that the copy is like the -original. In a word, the God of the people of today is subject to as -many forms as Jupiter of the Pagans, and what is still more strange, -these follies contradict each other and shock good sense. The vulgar -reverence them because they firmly believe what the Prophets have -said, although these visionaries among the Hebrews, were the same -as the augurs and the diviners among the pagans. [24] They consult -the Bible as if God or nature was therein expounded to them in a -special manner, however this book is only a rhapsody of fragments, -gathered at various times, selected by several persons, and given -to the people according to the fancy of the Rabbins, who did not -publish them until after approving some, and rejecting others, and -seeing if they were conformable or opposed to the Law of Moses. [25] -Yes, such is the malice and stupidity of men that they prefer to -pass their lives disputing with one another, and worshipping a book -received from ignorant people; a book with little order or method, -which everyone admits as confused and badly conceived, only serving -to foment divisions. - -Christians would rather adore this phantom than listen to the law -of Nature which God--that is to say, Nature, which is the active -principle--has written in the heart of man. All other laws are but -human fictions, and pure illusions forged, not by Demons or evil -spirits, which are fanciful ideas, but by the skill of Princes and -Ecclesiastics to give the former more warrant for their authority, -and to enrich the latter by the traffic in an infinity of chimeras -which sell to the ignorant at a good price. - -All other laws are not supported save on the authority of the Bible, -in the original of which appear a thousand instances of extraordinary -and impossible things, [26] and which speaks only of recompenses or -punishments for good or bad actions, but which are wisely deferred -for a future life, relying that the trick will not be discovered in -this, no one having returned from the other to tell the news. Thus, -men kept ever wavering between hope and fear, are held to their duty -by the belief they aver that God has created man only to render him -eternally happy or unhappy, and which has given rise to the infinity -of religions which we are about to discuss. - - - - - - - - -CHAPTER IV. - -What the word Religion signifies, and how and why such a great number -have been introduced in the world. - - -I. - -Before the word Religion was introduced in the world mankind was only -obliged to follow natural laws and to conform to common sense. This -instinct alone was the tie by which men were united, and so very simple -was this bond of unity, that nothing among them was more rare than -dissensions. But when fear created a suspicion that there were Gods, -and invisible powers, they raised altars to these imaginary beings, -so that in putting off the yoke of Nature and Reason, which are the -sources of true life, they subjected themselves by vain ceremonies -and superstitious worship to frivolous phantoms of the imagination, -and that is whence arose this word Religion which makes so much noise -in the world. - -Men having admitted invisible forces which were all-powerful over -them, they worshipped them to appease them, and further imagined -that Nature was a being subordinate to this power, thence they had -the idea that it was a great mace that threatened, or a slave that -acted only by the order that such power gave him. Since this false -idea had broken their will they had only scorn for Nature, and respect -only for those pretended beings that they called their Gods. Thence -came the ignorance in which mankind was plunged, and from which the -well-informed, however deep the abyss, could have rescued them, if -their zeal had not been extinguished by those who led them blindly, -and who lived by imposture. But though there was but little appearance -of success in the enterprise, it was not necessary to abandon the -party of truth, and only in consideration of those who were afflicted -with the symptoms of so great an evil, were generous souls available -to represent matters as they were. - - - - -II. - -Fear which created Gods, made also Religion, and when men imbibed -the notion that there were invisible agencies which were the cause -of their good and bad fortune, they lost their good sense and reason -substituting for their chimeras so many Divinities who had care of -their conduct. - -After having forged these Gods they were curious to know of what -matter they consisted, and finally imagined that they should be of -the same substance as the soul. Then being persuaded that the latter -resembled the shadows which appear in a mirror, or during sleep, they -believed that some Gods were real substances but so thin and subtile -that to distinguish them from bodies they called them Spirits. So -that bodies and spirits were in effect the same thing, and differed -neither more nor less, and to be both corporeal and incorporeal is -a most incomprehensible thing. The reason given is that each spirit -has a proper form, and is included within some limit, that is to say -that it has some boundaries, and consequently must be a body however -thin and subtile it might be. [27] - - - - -III. - -The ignorant, that is, the greater part of mankind having settled in -this manner the substance of their Gods, tried also to determine by -what methods these invisible powers produced their effects. Not being -able to do this definitely by reason of their ignorance, they put -faith in their conjectures, blindly judging the future by the past, -while seeing neither cohesion nor dependence. - -In all that they undertook they saw but the past, and foretold -good or evil for the future according as the same enterprise had at -another time turned out either good or bad. Phormion having defeated -the Lacedaemonians at the battle of Naupacte, the Athenians, after -his death, chose another general of the same name: Hannibal having -succumbed to the arms of Scipio Africanus, the Romans, remembering this -great success, sent another Scipio to the same country against Cesar, -which acts gained nothing for either the Athenians or the Romans. So -after two or three experiences, good or bad fortune is made synonymous -with certain names or places; others make use of certain words called -enchantments, which they believe to be efficacious; some cause trees -to speak, create man from a morsel of bread, and transform anything -that may appear before them. (Hobbes' Leviathan de homine. Cap. 12, -p. 56-57.) - - - - -IV. - -Invisible powers being established in this way, straightway men -revere them only as they do their rulers, that is to say, by tokens -of submission and respect, as witness offerings, prayers, and similar -things, I say at first, for nature has not yet learned to use on -such occasions sacrifices of blood, which have only been instituted -for the benefit of the sacrificers and the ministers called to the -service of these beautiful Gods. - - - - -V. - -These causes of Religion, that is, Hope and Fear, leaving out the -passions, judgments and various resolutions of mankind, have produced -the great number of extravagant beliefs which have caused so much evil, -and the many revolutions which have convulsed the nations. - -The honor and revenue which attaches to the priesthood, and which -has since been accorded to the ministry of the Gods, and those -having ecclesiastical charges, inflame the ambition and the avarice -of cunning individuals who profit by the stupidity of the people, -who readily submit in their weakness, and we know how insensibly is -caused the easy habit of encouraging falsehood and hating truth. - - - - -VI. - -The empire of falsehood being established, and the ambitious ones -encouraged by the advantage of being above their fellows, the -latter endeavor to gain repute by a pretense of being friendly with -the invisible Gods whom the vulgar fear. For better success, each -schemes in his own way, and multiplies deities so that they are met -at every turn. - - - - -VII. - -The formless matter of the world they term the god Chaos, and the same -honor is accorded to heaven, earth, the sea, the wind, and the planets, -and they are made both male and female. Further on we find birds, -reptiles, the crocodile, the calf, the dog, the lamb, the serpent, -the hog, and in fact all kinds of animals and plants constitute -the better part. Each river and fountain bears the name of a God, -each house had its own, each man his genius; in fact all space above -and beneath the earth was occupied by spirits, shades and demons. It -was not sufficient to maintain a Divinity in all imaginable places, -but they feared to offend time, day, night, concord, love, peace, -victory, contention, mildew, honor, virtue, fever, and health, or to -insult these charming divinities whom they always imagined ready to -discharge lightning on the heads of men, provided temples and altars -were not erected to them. - -As a sequel, man commenced to fear his own special genius, whom -some invoked under the name of Muses, and others under the name -of Fortune adored their own ignorance. The latter sanctified their -debauches in the name of Cupid, their rage in the name of Furies, -and their natural parts under the name of Priapus, in a word, there -was nothing which did not bear the name of a God or a Demon. (Hobbes' -de homine, Chap. 12, p. 58.) - - - - -VIII. - -The founders of Religion having based their impostures on the -ignorance of the people, took great care to maintain them by the -adoration of images which they pretended were inhabited by the Gods, -and this caused a flood of gold and benefactions called holy things, -to pour into the coffers of the priests. These gifts were regarded as -sacred, and designed for the use of these holy ministers, and none -were so audacious as to pretend to their office, or even to touch -them. To allure the people more successfully, these priests made -prophecies and pretended to penetrate the future by the commerce which -they boasted of having with the Gods. There is nothing so natural as -to know destiny. These impostors were too well informed to omit any -circumstance so advantageous for their designs. Some were established -at Delos, others at Delphos and elsewhere, where by ambiguous oracles -they replied to the demands made of them. Women even were engaged in -these impostures, and the Romans in their great Calamities had recourse -to the Sybilline books; fools and lunatics passed for enthusiasts, and -those who pretended to converse with the dead were called necromancers. - -Others read the future by the flight of birds, or by the entrails -of beasts. Indeed the eyes, the hands, the face, or an extraordinary -object, all seemed to them to possess a good or bad omen, so it is true -that the ignorant will receive any desired impression when the secret -of their wish is found. (Hobbes' de homine, Chap. 12, pp. 58-59.) - - - - - - - - -CHAPTER V. - -Of Moses. - - -I. - -The ambitious, who have always been grand masters of the art of -trickery, have always followed this method in expounding their laws, -and to oblige the people to submit to them they have persuaded them -that they had received them either from a God or a Goddess. - -Although there was a multitude of Divinities, those who worshipped them -called Pagans had no general system of Religion. Each republic, each -state and city, each particular place had its own rites and thought -of the Divinity as fancy dictated. Following this came legislators -more cunning than these first tricksters, and who employed methods -more studied and more certain for the propagation and perpetuity of -their laws, as well as the culture of such ceremonies and fanaticism -as they deemed proper to establish. - -Among the great number Arabia and its frontiers has given birth to -three who have been distinguished as much by the kind of laws and -worship which they established, as by the idea they have given of a -Divinity to their followers, and the means they have taken to cause -this idea to be received and their laws to be approved. - -Moses is the most ancient; Jesus coming after labored after his -manner in preserving the foundation of his laws while abolishing the -remainder; and Mahomet appearing later on the scene has taken from -one and the other religion to compose his own, and therefore he is -declared the enemy of all the Gods. - -Let us see the character of these three Legislators, examine their -conduct, and then judge afterwards who are the best founded: those -who revered them as Holy men and Gods, or those who treated them as -schemers and impostors. - - - - -II. - -The celebrated Moses, grandson of a great magician, [28] by the -account of Justin Martyr, had all the advantages proper for what -he afterwards became. It is well known that the Hebrews, of whom he -became the Chief, were a nation of shepherds whom King Pharaoh Orus -I. received in his country in consideration of services that he had -received from one of them in the time of a great famine. He gave them -some lands in the east of Egypt in a country fertile in pasturage, -and consequently adapted for their flocks. - -During 200 years they rapidly increased, because, being considered -foreigners they were not required to serve in the armies of Pharaoh, -and because of the natural advantages of the lands which Orus had -granted them. Some bands of Arabs came to join them as brothers, -for they were of a similar race, and they increased so astonishingly -that the land of Goshen not being able to contain them they spread all -over Egypt, giving Pharaoh Memnon II. good reason to fear that they -might be capable of some dangerous attempt in case Egypt was attacked -(as happened soon after) by their active enemies, the Ethiopians. - -Thus a policy of state compelled this Prince to curtail their -privileges, and to seek means to weaken and enslave them. Pharaoh Orus -II. surnamed Busiris because of his cruelty, and who succeeded Memnon, -followed his plan regarding the Jews. Wishing to perpetuate his memory -by the erection of the Pyramids and building the city of Thebes, he -condemned the Hebrews to labor at making bricks, the material in the -earth of their country being adapted for this purpose. During this -servitude the celebrated Moses was born, in the same year that the -King issued an edict to cast all the male Hebrew children into the -Nile, seeing that he had no surer means of exterminating this rabble -of foreigners. - -Moses was exposed to perish in the waters in a basket covered with -pitch, which his mother placed in the rushes on the banks of the -river. It chanced that Thermitis, daughter of Orus, was walking near -the shore and hearing the cries of the child, the natural compassion -of her sex inspired her to save it. - -Orus having died, Thermitis succeeded him, and Moses having -been presented to her, she caused him to be educated in a manner -befitting the son of a Queen of the wisest and most polished nation -of the universe. In a word he was tutored in all the science of the -Egyptians, and it is admitted, and they have represented Moses to -us as the greatest politician, the wisest philosopher and the most -famous magician of his time. It followed that he was admitted to the -order of Priesthood, which was in Egypt what the Druids were in Gaul, -that is to say--everything. - -Those who are not familiar with what the government of Egypt was, will -be pleased to know that the famous dynasties having come to an end, -the entire country was dependent upon one Sovereign who divided it into -several provinces of no great extent. The governors of these countries -were called monarchs, and they were ordinarily of the powerful order of -Priests, who possessed nearly one-third of Egypt. The king named these -monarchs, and if we can believe the authors who have written of Moses -and compare what they have said with what Moses himself has written, -we may conclude that he was monarch of the land of Goshen, and that -he owed his elevation to Thermitis, who had also saved his life. - -We see what Moses was in Egypt, where he had both time and means to -study the manners of the Egyptians, and those of his nation: their -governing passions, their inclinations, and all that would be of -service to him in his effort to excite the revolution of which he -was the promoter. - -Thermitis having died, her successor renewed the persecution against -the Hebrews, and Moses having lost his previous favor, and fearing -that he could not justify several homicides that he had committed, -took the precaution to flee. - -He retired to Arabia Petrea, on the confines of Egypt, and chance -brought him to the home of a tribal chief of the country. His services, -and the talents that his master remarked in him, merited his good -graces and one of his daughters in marriage. It is here to be noted -that Moses was such a bad Jew, and knew so little of the redoubtable -God whom he invented later, that he wedded an idolatress, and did -not even think of having his children circumcised. - -It was in the Arabian deserts, while guarding the flocks of -his father-in-law and brother-in-law, he conceived the design of -avenging the injustice which had been done him by the King of Egypt, -by bringing trouble and sedition in the court of his states; and he -flattered himself that he could easily succeed in this by reason of -his talents, as by the disposition which he knew he would find in -his nation already incensed against the government by reason of the -bad treatment that they had been caused to suffer. - -It appears by the history which he has told of this revolution, or at -least by the author of the books attributed to Moses, that Jethro, -his brother-in-law, was in the conspiracy, as well as his brother -Aaron and his sister Mary, who had remained in Egypt, and with whom he -could arrange to hold correspondence. As may be seen by the sequel he -had formed a vast plan in good politics, and he could put in service -against Egypt all the science he had learned there, and the pretended -Magic in which he was more subtle and skillful than all those at the -Court of Pharaoh who possessed the same accomplishments. It was by -these pretended miracles that he gained the confidence of those of -his nation that he caused to rebel. He joined to them thousands of -mutinous Egyptians, Ethiopians and Arabs. Boasting the power of his -Divinity and the frequent interviews he held with Him, and causing -Him to intervene in all the measures he took with the chiefs of -the revolt, he persuaded them so well that they followed him to the -number of 600,000 combatants--besides the women and children--across -the deserts of Arabia, of which he knew all the windings. - -After a six days march on a laborious retreat, he commanded his -followers to consecrate the seventh to his God by a public rest, -to make them believe that this God favored him, that he approved his -sway, and that no one could have the audacity to contradict him. - -There were never any people more ignorant than the Hebrews, and -consequently none more credulous. To be convinced of this profound -ignorance, it is only necessary to recall the condition of these -people in Egypt when Moses made them revolt. They were hated by the -Egyptians because of their pastoral life, persecuted by the Sovereign -and employed in the vilest labor. - -Among such a populace it was not very difficult for Moses to avail -himself of his talents. He made them believe that his God (whom he -sometimes simply called an angel)--the God of their Fathers--appeared -to him, that it was by his order that he took care to lead them, that -he had chosen him for Governor, and that they would be the favored -people of this God, provided they believed what he said on his part. - -He added to his exhortations on the part of his God, the adroit use of -his prestige, and the knowledge that he had of nature. He confirmed -what he said to them by what might be called miracles, always easy -to perform, and which made a great impression on an imbecile populace. - -It may be remarked above all, that he believed he had found a sure -method for holding this people submissive to his orders, in making -accessory of the statement that God himself was their leader: by night -a column of fire and a cloud by day. But it can be proved that this -was the grossest trick of this impostor, and that it might serve him -for a long time. He had learned during his travels that he had made -in Arabia, a country vast and uninhabited, that it was the custom -of those who traveled in companies to take guides who conducted -them in the night by means of a brazier, the flame of which they -followed, and in the day time by the smoke of the same brazier which -all the members of the caravan could see, and consequently not go -astray. This custom prevailed among the Medes and Assyrians, and it -is quite natural that Moses used it, and made it pass for a miracle, -and a mark of the protection of his God. If I may not be believed -when I say that this was a trick, let Moses himself be believed, -who in Numbers, Chap. x. v. 29-33, asks his brother-in-law, Hobab, -to come with the Israelites, that he may show them the roads, because -he knew the country. This is demonstrative, for if it was God who -marched before Israel night and day in the cloud and the column of -fire could they have a better guide? Meanwhile here is Moses exhorting -his brother-in-law by the most pressing motives of interest to serve -him as Guide. Then the cloud and the column of fire was God only for -the people, and not for Moses, who knew what it was. - -These poor unfortunates thus seduced, charmed at being adopted by -the Master of God, as they were told, emerging from a hard and cruel -bondage, applauded Moses and swore to obey him. His authority was -thus confirmed. He sought to perpetuate it, and under pretext of -establishing divine worship, or of a supreme God of whom he said he -was the lieutenant, he made his brother and his children chiefs of -the Royal Palace, that is to say, of the place where miracles were -performed out of the sight and presence of the people. - -So he continued these pretended miracles, at which the simple were -amazed and others stupefied, but which caused those who were wise and -who saw through these impostures to pity them. However skillful Moses -was, and how many clever tricks he knew how to do, he would have had -much trouble to secure obedience if he had not a strong army. [29] -Deceit without force has rarely succeeded. - -It was in order to have assured means to maintain obedience against -the discerning that he continued to place in his own faction those -of his tribe, giving them all the important charges and exempting -them from the greater part of the labors. He knew how to create -jealousies among the other tribes, some of whom took his part against -the others. Finally assuring adroitly to his interest those who -appeared the most enlightened, by placing them in his confidence, -he secured them by giving them employment of distinction. - -After that he found some of these idiots had the courage to reproach -his bad faith; that under his false pretense of justice and equity he -was seizing everything. As the sovereign authority was vested in his -blood in such manner that no one had a right to aspire to it, they -considered finally that he was less their father than their tyrant. - -On such occasions Moses by cunning policy confounded these -free-thinkers and spared none who censured his government. - -With such precautions, and cloaking his punishments under the name of -Divine vengeance, he continued absolute, and to finish in the same -way he began, that is to say by deceit and imposture, he chose an -extraordinary death. He cast himself in an abyss in a lonely place -where he retired from time to time under pretext of conferring with -God, and which he had long designed for his tomb. His body never -having been found, it was believed that his God had taken him, and -that he had become like Him. - -He knew that the memories of the patriarchs who preceded him were -held in great veneration when their sepulchres were found, but that -was not sufficient for an ambition like his. He must be revered as -a God for whom death had no terrors, and to this end all his efforts -were directed since the beginning of his reign when he said that he -was established of God--to be the God of Pharaoh. Elijah [30] gave -his example, also Romulus [31], Empedocles [32] and all those who -from a desire to immortalize their names, have concealed the time -and place of their death so that they would be deemed immortal. - - - - - - - - -CHAPTER VI. - -Of Numa Pompilius. - - -To return to the law-givers, there were none who, having attributed -their laws to Divinity, did not endeavor to encourage the belief that -they themselves were more than human. - -Numa, having tasted the delights of solitude, did not wish to leave -it for the throne of Rome, but being forced by public acclamation, -he profited by the devotion of the Romans. He informed them that -he had talked with God, and if they desired him for King they must -observe the Divine laws and institutions which had been dictated to -him by the nymph Egeria. [33] - -Alexander wished to be considered a son of Jupiter. Perseus pretended -to be a son of the same God and the virgin Danae; Plato, of Apollo, -and a virgin, which, perhaps, is the cause of the belief among the -Egyptians that the Spirit of God Lne [34] could get a woman with -child as the wind did the Iberian mares. [35] - - - - - - - - -CHAPTER VII. - -Of Jesus Christ. - - -Jesus Christ, who was not unacquainted with the maxims and science -of the Egyptians, among whom he dwelt several years, availed -himself of this knowledge, deeming it proper for the design which he -meditated. Considering that Moses was renowned because he commanded an -ignorant people, he undertook to build on a similar foundation, and his -followers were only some idiots whom he persuaded that the Holy Spirit -was his Father, and his Mother a Virgin. [36] These good people being -accustomed to be satisfied with dreams and fancies, adopted this fable, -believed all that he wished, and even more willingly that a birth out -of the natural order was not so marvelous a circumstance for them to -believe. To be born of a Virgin by the operation of the Holy Spirit -[37] was, in their estimation, as wonderful as what the Romans said -of their founder, Romulus, who owed his birth to a Vestal and a God. - -This happened at a time when the Jews were tired of their God, as they -had been of their Judges, [38] and wished to have a visible God like -other nations. As the number of fools is infinite, he found followers -everywhere, but his extreme poverty was an invincible obstacle to -his elevation. The Pharisees, delighted with the boldness of a man of -their sect, [39] while startled at his audacity, elevated or depressed -him according to the fickle humor of the populace, so that when it -became noised about concerning his Divinity, it was impossible--he -being possessed of no power--that his design could succeed. No matter -how many sick he cured, nor how many dead he raised, having no money -and no army, he could not fail to perish, and with that outlook it -appears that he had less chance of success than Moses, Mahomet, and -all those who were ambitious to elevate themselves above others. If -he was more unfortunate, he was no less adroit, and several places in -his history give evidence that the greatest fault in his policy was -not to have sufficiently provided for his own safety. So it may be -seen that he did not manage his affairs any better than those two -other legislators, of whose memory exists but the remains of the -belief that they established among the different nations. - - - - - - - - -CHAPTER VIII. - -Of the Policy of Jesus Christ. - - -I. - -Is there anything, for example, more dextrous than the manner in which -he treated the subject of the woman taken in adultery? (St. John, -c. viii.) The Jews having asked if they should stone this unfortunate, -instead of replying definitely, yes or no, by which he would fall in -the trap set by his enemies: the negative being directly against the -law, and the affirmative proving him severe and cruel, which would have -alienated the saints. Instead of replying as any ordinary person but -him would have done, he said, "whoever is without sin, let him cast the -first stone," a skillful response, which shows us his presence of mind. - - - - -II. - -Another time being asked if it was lawful to [40] pay tribute to -Cesar, and seeing the image of the Prince on the coin that they -showed him, he evades the difficulty by replying that they should -"render unto Cesar what belongs to Cesar, and unto God what belongs -to God." The difficulty consisted in that he would be guilty of lèse -majesté if he had said it was not permitted, and by saying that it -was, he would reverse the law of Moses which he always protested he -would not do, because he felt that he was either too weak, or that -he would be worsted in the endeavor. So he made himself more popular, -by acting with impunity after the manner of Princes, who allowed the -privileges of their subjects to be confirmed while their power was -not well established, but who scorned their promises when they were -well enthroned. - - - - -III. - -He again skillfully avoided a trap that the Pharisees had set for -him. They asked him--having in their minds thoughts which would -only tend to convict him of lying--by what authority he pretended -to instruct and catechise the people. Whether he replied that it was -by human authority because he was not of the sacred body of Levites, -or whether he boasted of preaching by the express command of God, his -doctrine was contrary to the Mosaic law. To relieve this embarrassment, -he availed himself of the questioners themselves by asking them in the -name of whom they thought John baptized? The Pharisees, who for policy -opposed the baptism by John, would be condemned themselves in avowing -that it was of God. If they had not admitted it they would have been -exposed to the rage of the populace, who believed the contrary. To -get out of this dilemma, they replied that they knew nothing of it, -to which Jesus answered that he was neither obliged to tell them why, -nor in the name of whom he preached. - - - - -IV. - -Such were the skillful and witty evasions of the destroyer of the -ancient law and the founder of the new. Such were the origins of the -new religion which was built on the ruins of the old, or to speak -disinterestedly, there was nothing more divine in this than in the -other sects which preceded it. Its founder, who was not quite ignorant, -seeing the extreme corruption of the Jewish republic, judged it as -nearing its end, and believed that another should be revived from its -ashes. The fear of being prevented by one more ambitious than himself, -made him haste to establish it by methods quite opposed to those of -Moses. The latter commenced by making himself formidable to other -nations. Jesus, on the contrary, attracted them to him by the hope -of the advantages of another life, which he said could be obtained -by believing in him, while Moses only promised temporal benefits as a -recompense for the observation of his law. Jesus Christ held out a hope -which never was realized. The laws of one only regarded the exterior, -while those of the other aimed at the inner man, influencing even -the thoughts, and entirely the reverse of the law of Moses. Whence it -follows that Jesus believed with Aristotle that it is with Religion -and States, as with individuals who are begotten and die, and as -nothing is made except subject to dissolution, there is no law which -can follow which is entirely opposed to it. Now as it is difficult to -decide to change from one law to another, and as the great majority -is difficult to move in matters of Religion, Jesus, in imitation of -the other innovators had recourse to miracles, which have always been -the peril of the ignorant, and the sanctuary of the ambitious. - - - - -V. - -Christianity was founded by this method, and Jesus profiting by the -faults of the Mosaic policy, never succeeded so happily anywhere, as -in the measures which he took to render his law eternal. The Hebrew -prophets thought to do honor to Moses by predicting a successor who -resembled him. That is to say, a Messiah, grand in virtue, powerful in -wealth, and terrible to his enemies; and while their prophecies have -produced the contrary effect, many ambitious ones have taken occasion -to proclaim themselves the promised Messiah, which has caused revolts -that have endured until the entire destruction of their republic. - -Jesus Christ, more adroit than the Mosaic prophets, to defeat -the purpose of those who rose up against him predicted (Matthew -xxiv. 4-5-24-25-26. II. Thessalonians ii. 3-10. John ii. 11-18) that -such a man would be a great enemy of God, the delight of the Devil, the -sink of all iniquity and the desolation of the world. After these fine -declarations there was, to my mind, no person who would dare to call -himself Anti-Christ, and I do not think he could have found a better -way to perpetuate his law. There was nothing more fabulous than the -rumors that were spread concerning this pretended Anti-Christ. St. Paul -said (II. Thessalonians xi. 7) of his existence, that "he was already -born," consequently was present on the eve of the coming of Jesus -Christ while more than twelve hundred years have expired since the -prediction of this prophet was uttered, and he has not yet appeared. - -I admit that these words have been credited to Cherintus and Ebion, -two great enemies of Jesus Christ, because they denied his pretended -divinity, but it also may be said that if this interpretation conforms -to the view of the apostle, which is not credible; these words for all -time designate an infinity of Anti-Christ, there being no reputable -scholar who would offend by saying that the [41]history of Jesus -Christ is a fable, and that his law is but a tissue of idle fancies -that ignorance has put in vogue and that interest preserves. - - - - -VI. - -Nevertheless it is pretended that a Religion which rests on such -frail foundations is quite divine and supernatural, as if we did not -know that there were never persons more convenient to give currency -to the most absurd opinions than women and idiots. - -It is not strange, then, that Jesus did not choose Philosophers and -Scholars for his Apostles. He knew that his law and good sense were -diametrically opposed. [42] That is the reason why he declaims in so -many places against the wise, and excludes them from his kingdom, -where were to be admitted the poor in spirit, the silly and the -crazy. Again, rational individuals did not think it unfortunate to -have nothing in common with visionaries. - - - - - - - - -CHAPTER IX. - -Of the Morals of Jesus Christ. - - -I. - -As for his Morals, we see nothing more divine therein than in the -writings of the ancients, or rather we find only what are only extracts -or imitations. St. Augustin (ch. 9 and v. 20 of the Confessions, Book -7,) even admits that he has found in some of their works nearly all of -the beginning of the Gospel according to St. John. As far as may be -seen, that Apostle is believed, in many places, to have stolen from -other authors, and that it was not difficult to rob the Prophets of -their enigmas and visions to make his Apocalypse. Whence comes the -conformity which we find between the doctrine of the Old Testament -and that of Plato? to say nothing of what the Rabbins have done, and -those who have fabricated the Holy Writings from a mass of fragments -stolen from this Grand Philosopher. - -Certainly the birth of the world has a thousand times more probability -in his Timaeus than in Genesis, and it cannot be said that that comes -from what Plato had read in the books of the Jews during his travels -in Egypt, for according to St. Augustin himself, (Confessions, Book 7, -ch. 9, v. 20,) Ptolemy had not yet translated them. The description -of the country of which Socrates speaks to Simias in the Phaedon -(?) has infinitely more grace than the Terrestrial Paradise (of Eden) -and the Androgynus [43] is without comparison, better conceived than -what Genesis says of the extraction of Eve from one of the sides of -Adam. Is there anything that more resembles the two accidents of Sodom -and Gomorrah than that which happened to Phaeton? Is there anything -more alike than the fall of Lucifer and that of Vulcan, or that of the -giants cast down by the lightnings of Jupiter? Anything more similar -than Samson and Hercules, Elijah and Phaeton, Joseph and Hippolitus, -Nebuchadnezzar and Lycaon, Tantalus and the tormented rich man -(Luke xvi, 24), the manna of the Israelites and the ambrosia of the -Gods? St. Augustin--quoted from God, Book 6, chap. 14,--St. Cyrile -and Theophylactus compare Jonah with Hercules, surnamed Trinsitium -(?Trinoctius), because he had dwelt three days and three nights in -the belly of a whale. The river of Daniel, spoken of in the Prophets, -ch. vii, is a visible imitation of Periphlegeton, which is mentioned -by Plato in the Dialogue on the "Immortality of the Soul." - -Original sin has been taken from Pandora's box, the sacrifice of Isaac -and Jephthah from the story of Iphigenia, although in the latter -a hind was substituted. What is said of Lot and his wife is quite -like the tale which is told of Baucis and Philemon. In short, it is -unquestionable that the authors of the Scriptures have transcribed -word for word the works of Hesiod and Homer. - - - - -II. - -But it seems that I have made quite a digression which, however, -may not be unprofitable. Let us return then to Jesus, or rather, -to his Morals. - -Celsus proves, by the account of Origen (Book VI, against Celsus), -that he had taken from Plato his finest sentiments, such as that -which says (Luke, c. xviii, v. 25), that a camel might sooner pass -through the eye of a needle than a rich man should enter the Kingdom -of God. It was the sect of Pharisees of which he was, and who believed -in him, which gave birth to this. What is said of the Immortality of -the Soul, of the Resurrection, of Hell, and the greater part of his -Morals, I see nothing more admirable than in the works of Epictetus, -Epicurus and many others. In fact, the latter was cited by St. Jerome -(Book VIII, against Jovian, ch. viii), as a man whose virtue puts -to the blush better Christians, observing that all his works were -filled with but herbs, fruits and abstinence, and whose delights -were so temperate that his finest repasts were but a little cheese, -bread and water. With a life so frugal, this Philosopher, pagan as he -was, said that it was better to be unlucky and rational, than rich -and opulent without having good sense, adding, that it is rare that -fortune and wisdom are found in the same individual, and that one -could have no knowledge of happiness nor live with pleasure unless -felicity was accompanied by prudence, justice and honesty, which are -qualifications of a true and lasting delight. - -As for Epictetus I do not believe that any man, not excepting Jesus -himself, was more austere, more firm, more equitable, or more moral. I -say nothing but what is easy to prove, and not to pass my prescribed -limit I will not mention all the exemplary acts of his life, but give -one single example of constancy which puts to shame the weakness and -cowardice of Jesus in the sight of death. Being a slave to a freeman -named Epaphroditus, captain of the guards of Nero, it took the fancy -of this brute to twist the leg of Epictetus. Epictetus perceiving that -it gave him pleasure said to him, smiling, that he was well convinced -that the game would not end until he had broken his leg; in fact, this -crisis happened. "Well," said Epictetus with an even smiling face, -"did I not say that you would break my leg?" Was there ever courage -equal to that? and could it have been said of Jesus Christ had he been -the victim? He who wept and trembled with fear at the least alarm, -and who evinced at his death a lack of spirit that never was witnessed -in the majority of his martyrs. - -I doubt not but what it might be said of this action of Epictetus what -the ignorant remark of the virtues of the Philosophers, that vanity was -their principle, and that they were not what they seemed. But I say -also that those who use such language are people who, in the pulpit, -say all that comes into their heads--either good or evil--and they -want the privilege of telling it all. I know also that when these -babblers, sellers of air, wind and smoke, have vented all their -strength against the champions of common sense they think they have -well earned the revenues of their livings: that they have not merited -a call to instruct the people unless they have declared against those -who know what common sense and true virtue is. - -So it is true that nothing in the world approaches so little to the -manners of true scholars as the actions of the ignorant who decry them -and who appear to have studied only to procure preferment which gives -them bread; and which preferment they worship and magnify when this -height is attained, as if they had reached a condition of perfection, -which, to those who succeed, is a condition of self-love, ease, pride -and pleasure, following nothing less than the maxims of the religion -which they profess. - -But let us leave these people who know not what virtue is, and examine -the divinity of their Master. - - - - - - - - -CHAPTER X. - -Of the Divinity of Jesus Christ. - - -I. - -After having examined his policy and morals we have seen nothing -more Divine than in the writings and conduct of the ancients. Let -us see if the reputation which followed him after his death is an -evidence that he was God. Mankind is so accustomed to false reasoning -that I am astonished that any one can reach a sane conclusion from -their conduct. Experience shows that there is nothing they followed -that is in any wise true, and that nothing has been done or said by -them which gives any evidence of stability. In the meanwhile it is -certain that common opinions are continually surrounded with chimeras -notwithstanding the efforts of the learned, which have always opposed -them. Whatever care has been taken to extirpate follies the people have -never abandoned them only after having been surfeited with them. Moses -was proud to boast himself the Lieutenant of the Lord of Lords, -and to prove his mission by extraordinary signs. If ever so little he -absented himself (which he did from time to time to confer, as he said, -with his God, as Numa and other lawgivers also did) he only found on -his return traces of the worship of the Gods which the Israelites had -seen in Egypt. He successfully held them forty years in the wilderness -that they might lose the idea of those they had abandoned, and not -being yet satisfied they obeyed him who led them, and bore firmly -whatever hardship they were caused to suffer in this regard. - -Only the hatred which they had conceived for other nations, by an -arrogance of which most idiots are susceptible, made them insensibly -forget the Gods of Egypt and attach themselves to those of Moses -whom they adored, and sometimes with all the circumstance marked in -the laws. But when they quitted these conditions little by little to -follow those of Jesus Christ, I cannot see what inconstancy caused -them to run after the novelty and change. - - - - -II. - -The most ignorant Hebrews having given the most vogue to the law -of Moses were the first to run after Jesus, and as their number -was infinite and they encouraged each other, it is not marvellous -that these errors spread so easily. It is not that novelty does not -always beget suffering, but it is the glory that is expected that -one hopes will smooth the difficulties. Thus the Disciples of Jesus, -miserable as they were, reduced at times to nourish themselves with -grains of corn which they gathered from the fields (Luke vi., 1), -and seeing themselves shamefully excluded from places where they -thought to enter to ease their fatigue (Luke ix., 52-53) they began -to be discouraged with living; their Master being without the pale -of the law and unable to give them the benefits, glory and grandeur -which he had promised them. - -After his death his disciples, in despair at seeing their hopes -frustrated, and pursued by the Jews who wished to treat them as they -had treated their Master, made a virtue of necessity and scattered -over the country, where by the report of some women (John xx, 18) -they told of his resurrection, his divine affiliation and the rest -of the fables with which the Gospels are filled. [44] The trouble -which they had to make progress among the Jews made them resolve to -pass among the Gentiles, and try to serve themselves better among -them; but as it was necessary to have more learning for that than -they possessed--the Gentiles being philosophers and too much in -love with truth to resort to trifles--they gained over a young man -(Saul or St. Paul) of an active and eager mind and a little better -informed than the simple fishermen or than the greater babblers who -associated with them. A stroke from Heaven made him blind, as is said -(without this the trick would have been useless) and this incident -for a time attracted some weak souls. [45] By the fear of Hell, taken -from some of the fables of the ancient poets, and by the hope of a -glorious Resurrection and a Paradise which is hardly more supportable -than that of Mahomet; all these procured for their Master the honor -of passing for a God, which he himself was unable to obtain while -living. In which this kind of Jesus was no better than Homer: six -cities which had driven the latter out with contempt and scorn during -his life, disputed with each other after his death to determine with -whom remained the honor of having been his birth-place. - -By this it may be seen that Christianity depends, like all other -things, on the caprice of men, in whose opinion all passes either -for good or bad, according as the notion strikes them. Further, if -Jesus was God, nothing could resist him, for St. Paul (Romans, v. 19), -is witness that nothing could overcome his will. Yet this passage is -directly opposed to another in Genesis (iv, 7), where it is said that -as the desires and appetites of man belong to him, who is the Master, -so it is agreed to accord free-will to the master of animals, that -is to say, man, for whom it is said God has created the universe. - -But without wandering in a maze of errors and positive contradictions, -of which we have discoursed sufficiently, let us say something of -Mahomet, who founded a law upon maxims totally opposed to those of -Jesus Christ. - - - - - - - - -CHAPTER XI. - -Of Mahomet. - - -I. - -Hardly had the Disciples of Jesus abandoned the Mosaic law to introduce -the Christian, than mankind, with their usual caprice and ordinary -inconstancy, suddenly changed their sentiments, and all the East was -seen embracing the sentiments of the celebrated Arius, who had the -boldness to oppose the fable of Jesus, and prove that he was no more -a God than any other man. Thus Christianity was almost abolished, -and there appeared a new law-giver, who, in less than ten years time, -formed a considerable sect. This was Mahomet. [46] - -To be well acquainted with him, it must be known that the part of -Arabia where he was born, was commonly called "the Happy," by reason -of its fertility, and being inhabited by people who formed several -Republics, each Republic being a family called a "tribe," and having -for its head the chief of the principal family, among those which -composed the "tribe." - -That in which Mahomet was born was named the Tribe of Koreish, of which -the principal family was that of Hashem, of which the chief was then -a certain Abdul Motallab, [47] grandfather of Mahomet, whose father, -eldest son of Abdul Motallab, was named Abdallah. [47] - -This tribe inhabited the shores of the Red sea, and Abdul Motallab -was High Priest of the Temple of Mecca where were worshipped the -Idols of the country. As Chief of his Tribe he was Prince of this -country in which quality he had sustained the war against the King -of Persia and the Emperor of Ethiopia, which shows that Mahomet was -not of the riff-raff of the people. - -His father dying before his grandfather, his tender years caused -him to lose the rights he had to the Sovereignty, which one of his -uncles usurped. It was for this reason, not being able to succeed -to the title of Prince, that he was reduced to the humble condition -of shop-boy in the employ of a wealthy widow for whom he became -afterwards factor. Having found him to her liking she married him and -made him one of the richest citizens of Mecca. He was then about 30 -years of age, and seeing at hand the means to enforce his rights, -his ambitions awakened, and he meditated in what manner he could -re-establish himself in the dignity of his grandfather. - -The correspondence that he had had with Christians in Egypt and Jews -in Judea, where he had traded a long time for his wife while he was -only her factor, gave him an opportunity of knowing who Moses was -and also Jesus Christ. He also had remarked into how many different -sects their Religion was divided, and which produced such diversity -of opinions, and the zeal of each sect. By this he profited, and he -believed he could better succeed in the interest of establishing a new -Religion. The conditions of the time when he formed this design were -very favorable to him, for nearly all of the Arabs, disgusted with the -worship of their Idols, were fallen into a species of Atheism. Thus -Mahomet began by leading a retired life, being exemplary, seeking -solitude, and passing the greater part of the day in prayers and -meditations. He caused himself to be admired for his modest demeanor, -and commenced to speak of revelations and visions. By such action is -gained the credence of the populace, and by such methods Moses and -Jesus commenced. He called himself a prophet and an envoy of God, -and having as much skill as his predecessors in working miracles, he -soon gained attention, then admiration, and soon after the confidence -of the people. A Jew and a Christian monk who were in his conspiracy -aided him in his dextrous moves, and he soon became powerful enough -to resist a vigorous man named Corais, a learned Arab, who endeavored -to expose his imposture. - -During this time his uncle, the governor of Mecca, died, and not -being yet strong enough to assume the authority of sovereign, he was -obliged to yield to one of his kinsmen who, penetrating his designs, -obliged him to flee from Mecca and take refuge at Medina, where one -party in the city who were Arian Christians joined him. - -Then he ceased to support his authority by argument, and persuaded -his disciples to plant the Mussulman faith at the point of the -sword. Having strengthened his party by alliances, marrying his -daughters to four of the principal citizens of Medina, he was in -condition to place armies in the field who subjugated the various -tribes, one after the other, and with whom he finally seized -Mecca. He did not die until after he had accomplished his purpose -by his hypocrisy and imposture, which elevated him to the dignity of -sovereign, which he transmitted to his successors, and his faith so -well established that there has been no evidence of its failure for -six hundred years, and yet it may be upon the eve of its destruction. - - - - -II. - -Thus Mahomet was more fortunate than Jesus Christ. After having -labored during twenty-three years in the establishment of his Law -and Religion, he saw its progress before his death, and having an -assurance which Jesus Christ had not, that it would exist a long -time after his death, since he prudently accommodated the genius and -passions of his followers. - -Such was the last of these three impostors. Moses threw himself into -an abyss by an excess of ambition to cause himself to be believed -immortal. Jesus Christ was ignominiously hung up between two thieves, -being covered with shame as a recompense for his imposture, and lastly, -Mahomet died in reality in his own bed, and in the midst of grandeur, -but with his bowels consumed by poison given him by a young Jewess, -to determine if he really was a prophet. - -This is all that can be said of these four [48] celebrated -impostors. They were just as we have painted them after nature, and -without giving any false shading to their portraits, that it may be -judged if they merited any confidence, and if it is excusable to -be led by these guides, whom ambition and trickery have elevated, -and whom ignorance has destroyed. - - - - - - - - -SENSIBLE AND OBVIOUS TRUTHS. - - -I. - -It is not sufficient to have discovered the disease if we do not apply -a remedy. It would be better to leave the sick man in ignorance. Error -can only be cured by Truth, and since Moses, Jesus and Mahomet were -what we have represented them, we should not seek in their writings -for the veritable idea of the Divinity. The apparitions and the divine -conformation of the former and the latter, and the divine filiation -of the second, are sufficient to convince us that all is but imposture. - - - - -II. - -God is either a natural being or one of infinite extent who resembles -what he contains, that is to say, that he is material without being, -nevertheless, neither just nor merciful, nor jealous, nor a God in any -way as may be imagined, and as a consequence is neither a punisher nor -a remunerator. This idea of punishment and recompense only exists in -the minds of the ignorant who only conceive that simple being called -God, under images which by no means represent him. Those who use -their understanding without confounding its operations with those of -the imagination, and who are powerful enough to abandon the prejudice -of a limited education, are the only ones who have sound, clear and -distinct ideas. They consider him as the source of all beings which -are produced without distinction: one being no more than another in His -regard, and man no more difficult to produce than a worm or a flower. - - - - -III. - -That is why it is not to be believed that this natural and infinite -being which is commonly called God, esteems man more than an ant, or -a lion more than a stone, or any other being more than a phantasy, -or who has any regard for beauty or ugliness, for good or bad, for -the perfect or imperfect. Or that he desires to be praised, prayed, -sought for or caressed, or that he cares what men are, or say, whether -susceptible of love or hate, or in a word that he thinks more of man -than of any other creatures of whatever nature they be. All these -distinctions are only the invention of a narrow mind, that is to say, -ignorance has created them and interest keeps them alive. - - - - -IV. - -Thus there is no good sensible man who can be convinced of hell, -a soul, spirits or devils, in the manner of which they are commonly -spoken. All these great senseless words have only been contrived to -delude or intimidate the people. Let those then who wish to know the -truth read what follows, with a liberal spirit and an intention to -only give their judgment with deliberation. - - - - -V. - -The myriads of stars that we see above us are allowed to be so many -solid bodies which move, and among which there is not one designed -as the Court Divine where God is like a King in the midst of his -courtiers; which is the abode of the blest, and where all good souls -fly after leaving this body and world. But without burdening ourselves -with such a rude and ill-conceived opinion, and that it may not be -entertained by any man of good sense, it is certain that what is -called Heaven is nothing but the continuation of our atmosphere, -more subtile and more refined, where the stars move without being -sustained by any solid mass more than the Earth on which we live, -and which like the stars is suspended in the midst of space. - - - - -VI. - -As may be imagined, a Heaven intended for the eternal abode of the -happy and of God, was the same among the Pagans. Gods and goddesses -were also represented in the same way, also a Hell or a subterranean -place where it was pretended that the wicked souls descended to -be tormented. But this word "hell" taken in its proper and natural -signification means nothing but a "lower place," which poets have -invented to oppose the dwelling of the celestial inhabitants, who -are said to be very sublime and exalted. That is what the Latin word -Infernus or inferi signifies, and also the Greek word admc"> [49], -that is to say, an obscure place like the sepulchre, or any other low -and hidden place. All the rest of what has been said is only pure -fiction and the invention of poets whose symbolical discourses are -taken literally by feeble, timid and melancholy minds, as well as by -those who are interested in sustaining this opinion. - - - - - - - - -OF THE SOUL. - - -I. - -The Soul is something more delicate and more difficult to treat of -than either Heaven or Hell. That is why it is proper to satisfy Your -Majesty's curiosity, to speak of it a little more at length. Before -saying what I desire on this subject, I will recall in a few words -what the most celebrated Philosophers have thought of it. - - - - -II. - -Some have said that the Soul is a spirit or an immaterial substance; -others, a kind of divinity; some, a very subtile air, and others a -harmony of all parts of the body. Again, others have remarked that it -is the most subtile and fine part of the blood, which is separated -from it in the brain and is distributed by the nerves: so that the -source of the Soul is the heart where it is produced, and the place -where it performs its noblest function is the Brain, because there -it is well purified from the grosser parts of the blood. These are -the principal opinions which have been held concerning the Soul, but -to render them more perceptible let us divide them into material and -spiritual, and name the supporters of each theory that we may not err. - - - - -III. - -Pythagoras and Plato have said that the soul is spiritual, that is -to say, a being capable of existence without the aid of the body, -and can move itself: that all the particular souls of animals are -portions of the universal soul of the world: that these portions are -spiritual and immortal, and of the same nature, as we may conceive -that one hundred little fires are of the same nature as the great -fire at which they have been kindled. - - - - -IV. - -These philosophers believed the animated universe a substance, -spiritual, immortal and invisible, pursuing always that which attracts, -which is the source of all movements, and of all Souls which are -small particles of it. Now, as Souls are very pure, and infinitely -superior to the body, they do not unite immediately, but by means -of a subtile body, such as flame, or that subtile and extensive -air which the vulgar take for heaven. Afterwards they take a body -less subtile, then another a little more impure, and always thus by -degrees, until they can unite with the sensible bodies of animals, -whence (sic) they descend like into dungeons or sepulchres. The death -of the body, they say, is the life of the soul wherein it was buried, -and where it exercises but weakly its most beautiful functions. - -Thus at the death of the body the soul comes out of its prison -untrammelled by matter, and reunites with the soul of the universe, -from whence it came. Thus, following this thought, all the Souls of -animals are of the same nature, and the diversity of their functions -comes only from the difference in the bodies that they enter. - -Aristotle admits further, a universal understanding common to all -beings, and which acts in regard to particular intelligences as light -does in regard to the eyes; and as light makes objects visible, the -universal understanding makes objects intelligible. This philosopher -defines the Soul as that which makes us live, feel, think and move, -but he does not say what the Being is that is the source and principle -of these noble functions, and consequently we must not look to him -to dispel the doubt which exists concerning the Nature of the Soul. - - - - -V. - -Dicearchus, Asclesiade (? Esculapius), and in some ways Galen, have -also believed the soul to be incorporeal, but in another manner, -for they have said that it is nothing more than the harmony of all -parts of the body, that is to say, that which results in an exact -blending and disposition of the humors and spirits. Thus, they say, -health is not a part of him who is well, however it be his condition, -so that, however, the soul be in the animal, it is not one of its -parts, but a mutual accord of all of which it is composed. On which it -is remarked that these authors believe the soul to be incorporeal, -on a principle quite opposed to their intent, by saying that it -is not a body, but only something inseparably attached to a body, -that is to say, in good reasoning, that it is quite corporeal, since -corporeality is not only that which is a body, but all which is form -or accident that cannot be separated from matter. - -These are the philosophers who have believed the soul incorporeal -or immaterial, who, as you see, are not in accord with themselves, -and consequently do not merit any belief. Let us now consider those -who have avowed it to be a body. - - - - -VI. - -Diogenes believed that it was formed of air, from which he has inferred -the necessity of breathing, and defines it as an air which passes -from the mouth through the lungs to the heart, where it is warmed, -and from whence it is distributed through the entire body. - -Leucippus and Democritus have claimed that it was Fire, as that element -is composed of atoms which easily penetrate all parts of the body, and -makes it move. Hippocrates has said that it is a composition of water -and fire. Empedocles says that it includes the four elements. Epicurus -believed like Democritus, that the soul is composed of fire, but he -adds that in that composition there enters some air, a vapor, and -another nameless substance of which is formed a very subtile spirit, -which spreads through the body and and which is called the soul. - - - - -VII. - -Not to shuffle, as all these philosophers have done, and to have -as perfect an idea as is possible of the souls of animals, let us -admit that in all, without excepting man, it is of the same nature, -and has no different functions, but by reason of the diversity of -organs and humors; hence we must believe what follows. - -It is certain that there is in the universe a very subtile spirit, or -a very delicate matter, and always in motion, the source of which is -in the Sun, and the remainder is spread in all the other bodies, more -or less, according to Nature or their consistency. That is the Soul of -the Universe which governs and vivifies it, and of which some portion -is distributed among all the parts that compose it. This Soul, and -the most pure Fire which is in the universe does not burn of itself, -but by the different movements that it gives to the particles of other -bodies where it enters, it burns and reflects its heat. The visible -fire has more of this spirit than air, the latter more than water, -and the earth much less than the latter. Among the mixed bodies, -plants have more than minerals, and animals more than either. To -conclude, this fire being enclosed in the body, it is rendered capable -of thought, and that is what is called the soul, or what is called -animal spirits, which are spread in all parts of the body. Now, it -is certain that this soul being of the same nature in all animals, -disperses at the death of man in the same manner as in other animals, -from whence it follows that what Poets and Theologians sing or preach -of the other world, is a chimera which they have invented, and which -they narrate for reasons that are easy to guess. - - - - - - - - -OF SPIRITS WHICH ARE CALLED DEMONS. - - -I. - -We have fully commented on how the belief in Spirits was introduced -among men, and how these Spirits were but phantoms which existed in -their imagination. The ancient Philosophers were not sufficiently clear -to explain to the people what these phantoms were, and did not allow -themselves to say that they could raise them. Some seeing that these -phantoms dissolved and had no consistency, called them immaterial, -incorporeal, forms without matter, or colors and figures, without -being, nevertheless, bodies either colored or defined, adding that -they could cover themselves with air like a mantle when they wished -to render themselves visible to the eyes of men. Others said that -they were animated bodies, but were composed of air, or some other -more subtile matter which condensed at their will when they wished -to appear. - - - - -II. - -These two kinds of Philosophers being opposed in the opinion which -they had of phantoms, agreed in the name which they gave them, for -all called them Demons, in which they were but little more enlightened -than those who believed they saw in their sleep the souls of the dead, -and that it is their soul which they see when they look in a mirror, -and who also believed that they saw (reflected) in the water the souls -of the stars. After this foolish fancy they fell into an error which is -hardly less supportable, that is, the current idea that these phantoms -had infinite power. An absurd but ordinary belief with the ignorant who -imagined that whatever they did not understand was an infinite power. - - - - -III. - -This ridiculous opinion was no sooner published than the Sovereigns -began to use it to support their power. They established a belief -concerning spirits which they called Religion, so that the fear which -the people possessed for invisible powers would hold them to their -obedience. To have it carry more influence they distinguished the -demons as good and bad. The latter to encourage men to obey their laws, -and the former to restrain and prevent them from infringing them. Now -to learn what these demons were it is only necessary to read the -Greek poets and their histories, and above all what Hesiod says in -his Theogony where he fully treats of the origin and propagation of -the Gods. - - - - -IV. - -The Greeks were the first who invented them, and by them they were -propagated through the medium of their colonies, and their conquests in -Asia, Egypt and Italy. The Jews who were dispersed in Alexandria and -elsewhere got their acquaintance with them from the Greeks. They used -them as effectively as the other peoples but with this difference, -they did not call them Demons like the Greeks, but good and bad -spirits; reserving for the good Demons the name of Spirit of God, -and calling those Prophets who were said to possess this good spirit -called the Divine, which they held as responsible for great blessings, -and cacodaemons or Evil spirits on the contrary those which were -provocative of great Evil. - - - - -V. - -This distinction of good and evil made them name as Demoniacs those -whom we call lunatics, visionaries, madmen and epileptics, and those -who spoke to them in an unknown tongue. A man ill-shaped and of evil -look was to their notion possessed of an unclean spirit, and a mute of -a dumb spirit. Now, these words spirit and demon became so familiar to -them that they spoke of them on all occasions, so that it is evident -that the Jews believed like the Greeks, that these phantoms were not -mere chimeras and visions, but real beings that existed independent -of imagination. - - - - -VI. - -So it happens that the Bible is quite filled with these words Spirits, -Demons and Fiends, but nowhere is it said when they were first known, -nor the time of their creation, which is hardly pardonable in Moses, -who is earnest in depicting the Creation of Heaven, Earth and Man. No -more then is Jesus Christ who had such close intimacy with them, -who commanded them so absolutely according to the Gospel, and who -spoke so often of angels and good and bad spirits, but without saying -whether they were corporeal or spiritual; which makes it plain that -he knew no more than the Greeks had taught other nations, in which -he is not less culpable than for denying to all men the virtue of -faith and piety which he professed to be able to give them. - -But to return to the Spirits. It is certain that the words Demon, -Satan and Devil, are not proper names which designated any individual, -and which never have any credence but among the ignorant; as much -among the Greeks who invented them, as among the Jews where they were -tolerated. So the latter being overrun by them gave them names--which -signified enemy, accuser, inquisitor,--as well to invisible powers -as to their own adversaries, the Gentiles, whom they said inhabited -the Kingdom of Satan; there being none but themselves, in their own -opinion, who dwelt in that of God. - - - - -VII. - -As Jesus Christ was a Jew, and consequently imbued with these silly -opinions, we read everywhere in the Gospels, and in the writings -of his Disciples, of the Devil, of Satan and Hell as if they were -something real and effective. While it is true, as we have shown, -that there is nothing more imaginary, and when what we have said is -not sufficient to prove it, but two words will suffice to convince -the most obstinate. All Christians agree unanimously that God is -the first principle and the foundation of all things, that he has -created and preserves them, and without his support they would fall -into nothingness. Following this principle it is certain that God -must have created what is called the Devil, and Satan, as well as -the rest, and if he has created both good and evil, why not all the -balance, and if by this principle all evil exists, it can only be by -the intervention of God. - -Now can one conceive that God would maintain a creature, not only -who curses him unceasingly, and who mortally hates him, but even -who endeavors to corrupt his friends, to have the pleasure of -being cursed by a multitude of mouths. How can we comprehend that -God should preserve the Devil to have him do his worst to dethrone -him if he could, and to alienate from his service his elect and his -favorites? What would be the object of God in such conduct? Now what -can we say in speaking of the Devil and Hell. If God does all, and -nothing can be done without him how does it happen that the Devil -hates him, curses him, and takes away his friends? Now he is either -agreeable, or he is not. If he is agreeable, it is certain that the -Devil in cursing him only does what he should, since he can only do -what God wills. Consequently, it is not the Devil, but God in person -who curses himself; a situation to my idea more absurd than ever. - -If it is not in accord with his will then it is not true that he -is all powerful. Thus there are two principles, one of Good, the -other of Evil, one which causes one thing and the other that does -quite the contrary. To what does this reasoning lead us? To avow -without contradiction that there is no God such as is conceived, -nor Devil, nor Soul, nor Paradise, such as has been depicted, and -that the Theologians, that is to say, those who relate fables for -truth, are persons of bad faith who maliciously abuse the credulity -of the ignorant by telling them what they please, as if the people -were capable of nothing but chimera or who should be fed with insipid -food in which is found only emptiness, nothingness and folly, and not -a grain of the salt of truth and wisdom. Centuries have passed, one -after the other, in which mankind has been infatuated by these absurd -imaginations which have been combatted; but during all the period -there have also been found sincere minds who have written against the -injustice of the Doctors in Tiaras, Mitres and Gowns, who have kept -mankind in such deplorable blindness which seems to increase every day. - - - FINIS. - - - - - - - - -By permission of the Lord Baron de Hohendorf I have compiled this -epitome out of the manuscript Library of his Most August Highness, -Duke Eugene of Sabaudio, in the year 1716. - - - - - - - - -APPENDICITIS. - -A DISEASE COMMON TO NEARLY ALL WORKS OF THIS CHARACTER, AND WHICH -CONDITION IS PAST ALL SURGERY. - - -Another sketch of Mahomet translated from the "Edition en Suisse," -1793, and which may interest worshippers of Arabian mysteries evolved -from imaginative brains, tinctured with extracts from "Thory's Ada -Latomorum," and similar works, and embellished with effects from -"Michael Strogoff." - - - - -XXII. - -Of Mahomet. - -Hardly had the disciples of Christ abolished the Mosaic law to -introduce the Christian dispensation, than mankind, carried away by -force, and by their ordinary inconstancy, followed a new law-giver, -who advanced himself by the same methods as Moses. He assumed, like -him, the title of prophet, and envoy of God, like him he performed -miracles and knew how to profit by the passions of the people. First -he was accompanied by an ignorant rabble, to whom he explained the -new oracles of heaven. These unfortunates, seduced by the promises -and fables of this new impostor, spread his renown and exalted him -to a height that eclipsed his predecessors. - -Mahomet was not a man who appeared capable of founding an empire, as -he excelled neither in politics [50] nor philosophy; in fact, could -neither read nor write. He had so little firmness that he would often -have abandoned his enterprise had he not been forced to persist in -his undertaking by the skill of one of his followers. From that time -he commenced to rise and become celebrated. Corais, a powerful Arab, -jealous that a man of his birth should have the audacity to deceive -the people, declared himself his enemy, and attempted to cross his -enterprise, but the people persuaded that Mahomet had continual -conferences with God and his angels caused him to prevail over his -enemy. The tribe of Corais were at a disadvantage and Mahomet seeing -himself followed by a crazy crowd who thought him a divine man, -thought he would have no need of a companion, but fearing that the -latter (Corais) might expose his impostures he tried to prevent it, -and to do it more certainly he overwhelmed him with promises, and -swore to him that he wished only to become great by sharing the power -to which he had contributed. "We have reached," said he, "the moment -of our elevation, we are sure of the great multitude we have gained, -and we must now assure ourselves by the artifice you have so happily -conceived." At the same time he induced him to hide himself in the -cave of oracles. There was a dried-up well from which he made the -people believe that the voice of God declared himself for Mahomet, -who was in the midst of his proselytes. Deceived by the caresses of -this traitor, his associate went into the well to counterfeit the -oracle as usual; Mahomet then passing by at the head of an infatuated -multitude a voice was heard saying: "I who am your God, declare that -I have established Mahomet as the prophet of all nations: from him -you will learn my true law which has been changed by the Jews and -the Christians." For a long time this man played this game, but in -the end he was paid by the greatest and blackest ingratitude. Mahomet -hearing the voice which proclaimed him a divine being, turned towards -the people and commanded them in the name of the God who recognized -him as his prophet, to fill with stones the ditch from whence had -issued such authentic testimony in his favor, in memory of the stone -which Jacob raised to mark the place where God appeared to him. [51] -Thus perished the unfortunate person who had contributed to the -elevation of Mahomet; it was on this heap of stones that the last -of the celebrated prophets established his law. This foundation is -so stable and founded in such a way that after a thousand years of -reign it has no appearance of being overthrown. - - - - - - - - -A LITERAL TRANSLATION - - - DE TRIBUS IMPOSTORIBUS. - - ANNO MDIIC. - - ZWEITE - MIT EINEM NEUEN VORWORT VERSEHENE AUFLAGE - VON - EMIL WELLER. - - HEILBRONN - VERLAG VON GEBR. HENNINGER. - 1876 - - -Many maintain that there is a God, and that he should be worshipped, -before they understand either what a God is, or what it is to be, -as far as being is common to bodies and spirits, according to the -distinction they make; and what it is to worship God, although they -regard the worship of God according to the standard of the honor -given to ruling men. - -What God is, they describe according to the confession of their own -ignorance. For it is inevitable that they declare how he differs -from other things by the denial of former conceptions. They cannot -comprehend that there is an infinite being; that is, one of whose -limits they are ignorant. There is a creator of heaven and earth, -they say, but who is his creator they do not say, because they do not -know; because they do not understand. Some say that he is the origin -of himself and maintain that he comes from nothing but himself. We do -not understand his origin they say, therefore he has none (why so? if -we do not understand God himself, is there, therefore, no God?) And -this is the first principle of their ignorance. - -There is no progression into infinity; why not? because the human -intellect must have some foundation? because it is accustomed to this -belief? because it cannot imagine anything beyond its own limits? As -if, indeed, it followed, that if I do not comprehend infinity, -therefore there is no infinity. - -And nevertheless as is known from experience, some among the members of -the sects of Christ, think there is an infinite progression of divine -properties or persons, concerning the limitations of which, however, -there has hitherto been dispute, and so indeed they think that there -is a progression into infinity. For the son is begotten from infinity, -and the holy spirit is breathed from infinity. This begetting and -this procession goes on to infinity. For if that begetting or that -breathing of the spirit had begun or should once have ceased, the -conception of eternity would be destroyed. But if you should agree -with them on this point also, that the creation of man can not be -prolonged to infinity, which they infer, however, on account of -their finite minds, it will not yet be evident whether other beings -have not been begotten among the higher powers, in a peculiar manner -and in great number, as well as among men on earth; and who of this -great number should especially be accepted as God. For every religion -admits that there are Gods who are mediators, although they are not -all under equal limitations, whence that principle, that there must -be one being only, raised above men by his own nature, is evidently -demolished. And so it will be possible to say that from a diversity of -Gods as creators, a diversity of religions, and a variety of kinds of -worship afterwards arose: which the religious feeling of the heathen -especially employed. But as to the objection which is raised about the -murders and the concubinage of the Pagan Gods, aside from the fact that -the Pagans have long since shown that these things must be understood -as mysteries, similar things will be found in other religions. - -The slaughter of many tribes was perpetrated by Moses and Joshua at -the command of God. Even human sacrifice the God of Israel demanded -of Abraham, but it was not carried into effect in this remarkable case. - -But he could either not have given a command, or Abraham could not have -believed that it had been given in earnest, which would have been in -itself utterly at variance with the nature of God. Mahomet promises -the whole world as the reward offered by his religion, and Christians -talk about the universal slaughter of their enemies and the subjugation -of the foes of the church, which indeed has not been insignificant, -from the fact that the church had the entire control of public affairs. - -Was not polygamy also permitted by (Mohammed) Moses, and as some -maintain, even in the New Testament, by Christ? Did not the Holy Spirit -beget the son of God by a peculiar union with a betrothed virgin? - -As for other objections which are made to the pagans about their -ridiculous idols, and their misuse of worship, they are not so -weighty that similar ones can not be made to the members of other -sects; nevertheless it can easily be proved that these abuses have -proceeded from the subordinates rather than from the leaders, from -the disciples, rather than from the masters of religions. - -But to return to the former argument. This being,--since the intellect -limits its extent,--is what some call Nature and others God. On these -points some agree, others disagree. Some fancy that the worlds have -existed from eternity, and call the connection of things God; certain -ones call God an individual being, which can be neither seen or known, -although among these disputes are not infrequent. - -Religion, as far as it concerns worship, some attribute to the fear, -some to the love, of invisible powers. But if the invisible powers are -false, idolatry is just as the principles of each worshipper demand. - -They will have it that love springs from kindness and refer it -to gratitude; although nevertheless it chiefly arises from the -sympathy of humors. The kind deeds of enemies inspire especially -violent hatred although no one of the hypocrites has dared to confess -it. But who would suppose that love arises from the kindness of him -who gave to man the characteristics of a lion, a bear and other -wild beasts that he might assume a nature contrary to the will -of the creator? Who, well knowing the weakness of human nature, -placed before [our progenitors] a tree, by which he was sure they -would bring a fatal sentence upon themselves and their descendants -(as some will have it)? And yet the latter are bound to worship and -to perform deeds of gratitude, as if for a great favor, Forsooth! So -the Ithacan may have it, etc. Take deadly arms, a sword for instance, -and if you had the most certain foreknowledge (which some claim for -God also in this very case, inasmuch as there can be no chance with -God) of the very purpose that he, before whose eyes you place it, -will seize it and inflict on himself and all his descendants the -most dreadful death. (He who has still one drop of the milk of human -kindness will shudder to do such a deed). Take, I say, a sword, you -who are a father, for instance, or you who are a friend; and if you -are a father, if you are a real friend, present it to your friend, -or your children, with the command that they should not run upon it, -you foreseeing beyond all doubt, nevertheless, that he will run upon -it, and inflict on his children and those hitherto innocent, the most -dreadful death. Consider, you who are a father, would you do such a -thing? What is it to make a command a mockery, if this is not? And -nevertheless God must have given such a command. But they maintain -that God should be worshipped for his kindness, saying: If God is, -he must be worshipped; just as they make this inference, the Great -Mogul is, therefore he must be worshipped. His own people do indeed -worship him, but why? assuredly that his unbridled pride and that -of all great men may be gratified, and for no other reason. For he -is worshipped chiefly on account of the fear of his visible power -(hence at his death the worship ceases), and then too on account of -the hope of rewards. This same reason exists for the reverence shown -parents and other people in power; and since invisible powers are -considered more important and greater than visible ones, therefore, -they will have it that still more should they be worshipped. And this -God should be worshipped on account of his love, they say. And what -kind of love is it to expose innocent posterity to infinite suffering -on account of the fall of one man, certainly foreseen and therefore -foreordained (foreordained as far at least as being permitted). But, -you say, they are to be redeemed. But how? The father exposes his -only son to extreme suffering, that he may deliver the other man from -tortures no greater, because of the redemption offered by the former. - -The Barbarians had no such silly idea. But why should God be loved, -why worshipped? because he created us? But to what end? that we should -fall! because assuredly he had foreknowledge that [our progenitors] -would fall, and set before them the medium of the forbidden fruit, -without which they could not have fallen. Granted, however, that -he should be worshipped because on him all things depend for their -creation; some, nevertheless, add, for their continued existence also, -and their preservation. Why should God be worshipped? Does he himself -delight in worship? Certainly. Parents and benefactors are honored -among us. But why is this honor given? Human nature has regard for -mutual wants and, the bestowal of honor is due to the idea that we can -be aided by a greater and more enduring power. No one wishes to aid -another unless his own wants are satisfied in turn. That is called -a person's recognition of kindness and gratitude, which demands -a greater recognition of his own kindness; and in order that his -reputation may be spread abroad, it demands that the other be ready, -as a handmaid, so to speak, to inspire in others an idea of his fame -and nobility. Doubtless the idea others may entertain of our ability -to be of service to general or individual needs, tickles us, and -raises plumes for us like those of a peacock, wherefore generosity -is found among the virtues. But who does not see the imperfection -of our nature? Who, however, would say that God, the most perfect -of all beings, wants anything? Or that he wishes for any such thing -if he is perfect and already self-sufficient and honored without any -external honors. Who would say that he wants honor except those who -persist in honoring him? - -The desire for honor is a sign of imperfection and lack of power. - -The consensus of opinion among all races on this subject, is urged by -those who have talked with scarcely all even of their own friends, -or have examined three or four books treating of the testimony of -the world, not even carefully considering how far the authors had -knowledge of the customs of the world; but those excellent authors -were not familiar with all customs. Notice, however, that when one is -considering the matter, the objection here arises, that the fundamental -reasons for worship are connected with God himself and his works, -and not with the elementary constitution of any society. For there is -no one who is not aware that worship is due to the custom, prevalent -among the ruling and rich classes especially, of maintaining some -external form of religion in order to calm the passions of the people. - -But if you are concerned about the former reason, who would believe -that in the principal seat of the Christian religion,--Italy,--there -are so many free-thinkers, or to speak more meaningly, Atheists, and if -he should believe it, would say that there is a consensus of opinion -among all races. God is, therefore should he be worshipped? Because, -forsooth, the wiser men at least say so? Who, pray, are the wiser? The -high priest, the augurs, the soothsayers of the ancients, Cicero, -Caesar, the leading men and their priestly adherents, etc. - -Would they let it be known that such practices were to their -interests? Doubtless those in control of public affairs, deriving -their profits from the credulity of the people, told fear-inspiring -stories of the power and vengeance of the invisible gods, and lied -about their own occasional meetings and association with them; and -demanded in proportion to their own luxury beings suitable for or even -surpassing themselves. For it is not to be wondered at that priests -promulgate such teachings, since this is their method of maintaining -their own lives. And such are the teachings of the wiser men. - -This world may depend on the control of a prime mover; this -is certainly the fact--that the dependence will be only at the -start. For why might there not have been a first command of God, such -that everything would go in a foreordained course to a fixed end, -if he wished to fix one. There would no longer be need of new care, -dependence or support, but he might at first have endowed every one -with sufficient powers. And why should it not be said that he did -this? For it is not to be supposed that he visits all the elements -and parts of the universe as a physician does a sick man. - -What then is to be said of the testimony of conscience? and whence -would come those fears of the mind because of wrong-doing, were it -not evident that there is near us a higher power who sees and punishes -us, whom wrong-doing displeases just as it is altogether at variance -with worship of him? It is not now my purpose to inquire more deeply -into the nature of good and evil nor the dangers of prejudice and -the folly of great fear which springs from preconceived ideas. This -merely I say. Whence did they arise? especially since all evil-doing -depends on the corruption and destruction of the harmony resulting -from the interchange of services in the wants to which the human -race is subject, and since the idea about one who wishes to increase -rather than to be of aid in those wants, renders him an object of -hatred. Whence it happens that he himself may fear lest he may incur -the hatred and contempt of others, or a like refusal to satisfy his -wants; or may lose his power of being of service not only to others -but to himself, in so far indeed as he needs to fear any harm from -being wronged by others. - -And so, they say, those who do not have the light of Holy Scriptures, -follow the natural light in accordance with the dictates of their -consciences, which proves to be sure, that God has endowed the -intellect of all men with some sparks of his own knowledge and will, -and if they act according to these it must be said that they have -done right. For what reason of theirs can be a command to worship God -if this is not? But it is maintained on many grounds that beasts act -according to the guide of reason, and this matter has not yet been -decided; nevertheless I do not urge this. Who has said anything to -you to prove that this does not occur, or that a trained animal does -not at times surpass an ignorant and uneducated man in intellect and -powers of judgment? But to speak to the point, the majority of men of -leisure who have had time to consider subtile ideas and those beyond -the comprehension of the ordinary intellect, in order to gratify -their own pride and promote their own advantage, have devised many -subtile principles for which Alexis and Thyrsis, prevented by their -pastoral and rustic duties, could have had no leisure. Wherefore, -the latter have placed confidence in the philosophers of leisure, -as if they were wiser, while they are more fitted to impose on the -foolish. Hence, good Alexis, go to, worship the sylvan Pans, Satyrs and -Dianas, etc. For the great philosophers will tell you about the dream -of Numa Pompilius, and narrate to you the story of his concubinage -with the nymph Aegeria, and they will wish by this very account -to bind you to his worship, and as a reward for this pious work, -because of the reconciliation and favor of those invisible powers, -they will demand for their own support, the flower of your flock and -your labor as a sacrifice. And hence, since Titius worshipped Pan, -Alexis, the Fauns, Rome, the Gods of War, Athens, the unknown Gods, -is it to be supposed that those good men learned from the light of -reason certain tales which were the idle inventions and ideas of -philosophers? not to attack too harshly the religion of others. - -And why did not this reason also tell that they were mistaken in -their worship, in foolishly worshipping statues and stones, as if -they were the dwelling places of their Gods? But is it indeed to be -supposed that since good women bestowed such worship on Francis, -Ignatius and Dominicus and such men, reason teaches that at least -some one among holy men should be worshipped? That they learn from the -light of nature the worship of some superior power no longer visible, -although, nevertheless, such are the fabrications of our priests of -leisure for the more splendid increase of their own means of support. - -Therefore, there is no God? Suppose there is (a God.) Therefore, -should he be worshipped? But this does not follow, because he desires -worship as far as he has inscribed it in the heart. What more then? We -should then follow the guide of our nature. But this is known to be -imperfect. In what respects? For is it sufficient enough to maintain -the society of men peacefully? Because other religious people, -following revelation, do not pass more tranquil lives? - -But is it rather because God demands of us especially a more precise -idea of God? But nevertheless you who promise this of any religion -whatsoever, do not supply it. For any revelation of what God is, is -far more unintelligible than before. And how will you make this clearer -by the conception of the intellect, since he limits every intellect? - -What do you think of these things? - -No one, I say, has a knowledge of God, moreover eye has not seen him, -and he dwells in unapproachable light, and from the time of revelation -till now, in allegory. But I suppose every one knows how clear an -allegory is. Wherefore do you indeed believe that God makes such -demands? or is it from the desire of the intellect to surmount the -limitations of its own capacity in order to comprehend everything more -perfectly than it does, or from something else? Who of you is there -who speaks from special revelation? Good God! what a hodge-podge of -revelations. Do you point to the oracles of the heathen? Antiquity -has already held them up to ridicule. To the testimony of your -priests? I can show you priests who will contradict them. You may -protest in your turn, but who will be the judge? Who will put an end -to these disputes? Do you call attention to the writings of Moses, -the Prophets and Apostles? I bring to your notice the Koran, which -says that, according to a new revelation, these are corrupt and its -author boasts of having settled by the sword the corruptions and -altercations of Christians as did Moses those of the heathen. For -by the sword Mahomet and Moses subjugated Palestine, each instructed -by great miracles. And the writings of the Sectarians as well as of -the Vedas and the Brahmins 1300 years back, are in opposition, to say -nothing of the Sinenses. [52] You, who in some remote spot in Europe -are disputing about such things disregard or deny these writings. You -yourself should see very clearly that with equal ease they deny your -writings. And what proofs not miraculous, would be sufficient to -convince the inhabitants of the world, if it were evident from the -first three books of Veda, that the world was contained in and came -from an egg of a scorpion, and that the earth and first elements -of things was placed on the head of a bull, if some envious son of -the Gods had not stolen these first three volumes. In our times this -would be laughed at; and among those people there would not be this -strange argument to establish their religion if it did not have its -origin in the brains of these priests. - -And whence else came those many immense volumes concerning the gods of -the pagans and those wagon loads of lies? Moses acted very wisely in -first becoming skilled in the arts of the Egyptians, that is in the -mastery of astrology and magic, and then by cruel war driving from -their homes the petty kings of Palestine, and pretending a conference -like that of Numa Pompilius. Leading his army, confident of their -fortunes, into the possessions of peaceful men; in order that he, -forsooth, might be a great general and his brother high priest, -and that he himself might be a leader and dictator. But of what -a people! Others by milder means and by pulling the wool over the -eyes of the people under cover of profound sanctity (I am afraid to -mention other things,) and by the pious deceits of members of their -sect in secret assemblies, first got control of the ignorant country -people and then, because of the growing strength of the new religion, -they got control of those who feared for themselves, and hated a -leader of the people. At length another eager for war, by feigning -miracles attached to himself the more ferocious people of Asia, -who had suffered ill treatment at the hands of commanders of the -Christians, and who, like Moses, with the promise of many victories -and favors, he subjugated the warring and peaceful leaders of Asia, -and established his religion by the sword. The first is considered -the reformer of the heathen, the second of Judaism and the third the -reformer of both. It remains to be seen who will be the reformer -of Mahomet and Mahometanism. Doubtless then, the credulity of men -is likely to be imposed on, and to take advantage of this under the -pretense of some gain to be derived, is rightly called imposture. - -It would be too long and tedious to show more at length in this -place, the nature and forms of what goes under the name of imposture, -but we must observe, that, even if natural religion is granted and -the worship of God is right as far as it is said to be commanded by -nature; that up to this time the leader of every new religion has been -suspected of imposture, especially since it is evident to all and is -obvious from what has been said or can be said, how many deceptions -have been used in propagating any religion. - -It remains then unanswerable according to the previous argument, that -religion and the worship of God according to the promptings of natural -light, is consistent with truth and justice; but if any one wishes to -establish any new principles in religion, either new or displeasing, -and that by the authority of invisible powers, it will evidently be -necessary for him to show his power of reforming, unless he wishes to -be considered by all an impostor. Since, not under the conclusions -of natural religion, nor under the authority of special revelation, -he offers opposition to the ideas of all. Moreover he should be so -upright in life and character that the people may believe him worthy -of being associated with so high and holy a power, who does not -approve of anything impure. Nor can merely his own confession, nor -the holiness of a past life, nor any miracles--that is extraordinary -deeds--prove this; for this is common rather among the skillful and -the deceivers of men, lying hypocrites who pursue their own advantage -and glory in this way. For it is not worth considering that some -reached such a degree of madness that they voluntarily sought death, -in order that it might be supposed that they despised and conquered -everything, like different ones among the ancient philosophers. Nor -is it to be supposed that they were upheld by special divine powers -in that which they did because of foolish fancies and fond hopes of -mountains of gold, rising from a defective judgment. For they did not -give the matter the proper consideration, nor did the real teachers, -for in order that you may come to a fair decision about them, I have -said not only is their own testimony not sufficient, but in order -to reach the truth of the matter, they must be compared with one -another; and other witnesses with them, and then their acquaintances -and friends, and then strangers, then friends and enemies; and then -after the testimony is all gathered in, that of each teacher concerning -himself, and then that of others must be compared. And if we do not -know the witnesses, we must consult the witnesses of the witnesses, -and so on; besides instituting an investigation as to your powers of -distinguishing from the true and the false involved in such or other -circumstances. Especially in similar ones, inquiring, moreover, whence -you desired data to learn the truth, for this purpose comparing the -judgment of others, as to what they infer from such an investigation -or from the testimony of witnesses. And from these data it will -be permissible to infer whether he who makes this claim, is a true -messenger of the revelation of divine will and whether his teachings -should be gradually adopted. But at this point we must be very careful -not to get into a circle. Whenever the nature of important religions -may be such that one supplants another, as that of Moses, Paganism, -that of Mahomet, Christianity,--the later one may not always nor in -every particular cast aside the earlier, but only in certain parts, -to such an extent that the latter is founded on the former, it will -be necessary to investigate carefully not only either the last, -or the middle, or the first, but all, especially since the charge -of imposture is brought by every sect. So the ancients were charged -with it by Christ, because they corrupted the law; the Christians -by Mahomet, because they corrupted the gospels, a fact not to be -wondered at, inasmuch as one sect of Christians charges the other -with corrupting texts of the New Testament, so that it can [not] -be ascertained whether he who is offered as an example is a teacher -of a true religion or how far those who claim to have been given -authority, should be listened to. For in an investigation no sect -must be overlooked, but each must be compared with the rest without -any prejudice. For if one is overlooked, that perhaps, is the very -one which is nearer the truth. Thus, those who followed Moses, have -followed the truth according to the Christians also, but they ought -not to have paused at that point, but should examine the truth of -the Christian religion also. - -Each sect maintains that its own teachers are the best and that it -has had and is daily having proof of this, and that there are no -better ones, so that either every one must believe it, which would -be absurd, or no one, which is the safer plan, until the true way is -known, though no sect should be disregarded in a comparison. - -There is no need of presenting the objection that it is known that -all mathematicians agree that twice two is four. For it is not a -similar case, since no one has been known to doubt whether twice -two is four, while on the contrary religions agree neither in end, -beginning nor middle. Suppose that I do not know the true way of -salvation; I follow, however, the Brahmins or the Koran. Will not -Moses and the rest say: What wrong have we done you that you thus -reject us, though we are better and nearer the truth? What reply shall -we make? I believed in Mahomet or the Gymnosophistes [53], in whose -teachings I was born and brought up, and from them I learned that -your religion and that of the Christians which followed, have long -since decayed and grown corrupt, and are still misleading. Will they -not reply that they do not know anything about the others and that -these do not know anything about the true guide to salvation, since -they know that those who are corruptors of the people are impostors, -feigning miracles, or by lies pulling the wool over the eyes of the -people. Nor should faith be thus simply given to one man or one sect, -rejecting all others without a complete and proper investigation. For -with equal right the Ethiopian, who has not left his own land, says -that there are no men under the sun except those of a black color. - -Moreover, this precaution also should be taken in the investigation -of other sects, that equal care should be used in an investigation of -all, and while one is explained with great pains, the other should not -be slighted, because one claim or another at first sight seems to be -wrong, or because of the evil reports of gossip concerning the leader -of that sect, while other reports are cast aside. For that should -not be set down as doctrine or indubitable testimony, which the first -vagabond that comes along asserts about a hostile religion. Indeed, -with equal right on account of common gossip and the mere mention of -a name, the Christian religion was to some an object of horror, and -to others an object of scorn. With the latter because the Christians -worshipped the head of an ass, and with the former because they ate -and drank their God, so that at length the report became current -that to be a Christian was to be a deadly enemy of God and men; -when, nevertheless, such tales were either things which had been -misunderstood or skillfully told lies, which were then confirmed, -and having some foundation, spread abroad because an enemy of that -religion had absolutely no intercourse, or no proper intercourse, -with the Christians themselves, or the more learned among them, -but believed the first ignorant person or deserter or enemy of that -religion. Such a method of investigation being decided upon, it would -always be a matter of great difficulty. What shall we say about women, -what about children, what about the majority of the masses of the -people? All children will be excluded from a feeling of security -in regard to their religion, and the majority of women to whom even -those matters which have been most clearly explained by the leaders -of any religion, as far as can be done, are obscure: also from their -manner of life you rightly perceive that with the exception of a -very few superior ones, they have no accurate powers of comprehending -mysteries of such a character, to say nothing of the countless numbers -of insignificant persons and country people for whom the question of -their own support is the most important subject for the exercise of -their powers of reason, while other matters they accept or reject in -good faith. Doubtless there is only a very small part of the world, -who weigh all religions, compare their own carefully with others and -correctly distinguish true reasons from false, in details in which -deception may creep in; but the majority rather adopt the faith of -others, of teachers of sacred matters especially, whose knowledge -and powers of judgment in sacred matters are considered noteworthy. - -And so in any religion this is done, especially by those who can not -read and write or do not have anything to read. But it should have been -observed that in this matter it is not sufficient that the teachers of -any religion should have the power, because of very exact powers of -judgment and avowed experience, of distinguishing the true from the -false. Indeed it ought to be very certain to others, with powers of -judgment no less exact, that those teachers have not only the ability -to distinguish the true from the false, but the desire as well, and -indeed we ought to be especially certain that he who professes such -a knowledge and desire is neither deceived nor wishes to be. - -And what choice shall we make here among so many teachers so much at -variance in even one eminent sect? For when we look at our comrades -and associates, who disagree on many subjects, although they are most -friendly in other respects, one of the two disputants will maintain -his opinion on account of some defect, either because he has not a -correct understanding of the matter, and lacks the power of judgment, -or because he does not wish to give up, and so does not desire to -confess the truth. But although it might be matters of secondary -importance in which this happened, nevertheless the result will be -that they will be mistrusted in other matters also. Each doubtless is -in possession of one truth, and he who gives this up in one place, -either from a defect of judgment or a wrong desire is deservedly -mistrusted of doing the same thing in other cases. - -Therefore, that you may judge of the ability and honesty of any teacher -in religion, first, it is necessary for you to be just as able as he; -for otherwise he will be able to impose on you very easily, and, -moreover, if he is unknown to you, he will need the testimony of -others, and these again of others, and so on indefinitely; not only -in regard to his truthfulness, that he really taught such doctrines, -but in regard to his honesty, that he did this without deceit. And -the same method must at once be employed in regard to the witnesses -of his honesty and his teachings. But where will you place an end to -this? It is not enough that such discussions have already taken place -among others; you must consider how well this has been done. For -the ordinary proofs which are set forth are neither conclusive nor -manifest, and prove doubtful matters by others more doubtful, so that, -like those who run in a circle, you return to the starting point. - -In order that it may be manifest whether any one is a teacher of a true -religion or an impostor, there is need either of personal knowledge, -which we can not have in the case of the three great founders of -the religions of Judaism, Christianity and Mahometanism, inasmuch -as they lived in far distant places and died long before our time; -or of the knowledge of others, which, if any one imparts it to you, -we call testimony. - -Between these, there is still another way of knowing any one, namely -through his own writings, which may be called one's own testimony -concerning himself. And concerning Christ, there is no such testimony; -concerning Moses, it is doubtful whether there is; concerning Mahomet, -there is the Koran. The testimony of others is of two classes--that -of friends and that of enemies. Between these extremes there is no -third class, according to the saying, "who is not with me is against -me." Mahomet in his writings assumes and attributes to himself the -same divine qualities as did Moses and another. Moreover the friends of -Mahomet and members of his sect wrote the same things concerning him as -did the members of the sects of the others concerning their masters, -and the enemies of the others wrote just as disparagingly of them as -their friends did of Mahomet. As for the rest, the testimony of any one -concerning himself is too unreliable to inspire implicit confidence, -and is of no consequence except, perchance, to perplex a thoughtless -hearer. The assertions of friends, who doubtless unanimously repeat -the sayings of their masters, are of the same nature. Nor should -the enemies of any one be heeded on account of their prejudices. But -as it is, in spite of these facts, it is for such trivial reasons, -which are confirmed only by the master's own boasts, the assertions -of friends, or the calumnies of enemies, that every follower of -any one of the three assumes that the claims of his enemy are based -wholly on imposture, while the teachings of his master are founded -wholly on truth. Nevertheless Mahomet is undoubtedly considered an -impostor among us; but why? Not from his own testimony or that of his -friends but from that of his enemies. Then, on the contrary, among -the Mahometans he is considered a most holy prophet; but why? From -his own testimony, but especially from that of his friends. Whoever -considers Moses an impostor or a holy teacher employs the same method -of reasoning. And there is equal reason in the case of Mahomet as -in the case of the others, either for charging him with imposture -or for answering that charge, although, nevertheless, the former -are considered holy, while he is considered a scoundrel, contrary -to all the demands of justice. To put it in the scholastic manner, -then, the following conclusions are most firmly established: Whenever -there is the same reason as in the case of Mahomet for charging any -person with imposture or for answering that charge, they should be -placed in the same category. And for example, in the case of Moses, -there is the same reason, therefore justice should be demanded just -as in the case of Mahomet, nor should he be considered an impostor. - - - - -PROOF OF MINOR PREMISE. - -(a.) In regard to the rebuttal of the charge of imposture: this is -based on the above-mentioned testimony not only of Mahomet concerning -himself in his well-known writings, but on that of every one of his -friends concerning their master, and hence, it logically follows: - -(I.) Whatever value the testimony of Moses' friends has in defending -him on the charge of imposture, the testimony of Mahomet's friends -ought to have the same value. And whatever the value of the acquittal, -though their favorable testimony, etc., etc. Therefore, etc. - -(II.) And whatever value the books of Moses have for this purpose, -the same value the Koran has also. And so, etc. Therefore, etc. - -Moreover, the Mussulmen, from the very books of the New Testament -(although according to these very persons, these books have been much -corrupted in other respects,) draw various arguments even in support -of their Mahomet, and especially that prediction of Christ concerning -the future Paraclete. [54] They maintain that he came and exposed the -corruption of the Christians, and established a new covenant. And -although at other times the Koran is charged with many silly, nay -impious tales, all these nevertheless, can be explained in a spiritual -sense or smoothed over in other ways, since the rest of the teachings -insist on nothing but extreme sanctity and a stringent mode of morals, -but especially on temperance and abstinence from wine. And to the -objection frequently raised that wine is the gift of God, the reply -can be made that so also are poisons, and yet we are not supposed -to drink them. The further objection often made that the spirit of -the Koran is too carnal, and fills eternal life with pleasures of -the world and the flesh, polygamy moreover being so indiscriminately -permitted, it is not of such weight that it can not be confuted, since -Moses also permitted polygamy and in the New Testament life eternal -admits of banquets, e. g., you will sit down with Abraham and Isaac, -etc., etc. Again, I shall not taste wine except in the Kingdom of my -Father. It is said that all those pleasures mentioned in the Song of -Solomon, which is, of course, also instanced, are not wrong, and when -explained in a spiritual sense imply no wrong, although the same thing -is not said of the Koran. And if we are too severely critical of the -words of the Koran, we ought to employ the same severity of criticism -against the writings of Moses and others. Moreover the arguments which -are offered from Moses himself in answer to the charge of imposture, -do not seem reasonable nor of sufficient weight. - -(I.) Our knowledge of the intercourse Moses had with God depends on -his own testimony and that of his friends, and hence such evidence -can have no more weight than similar arguments of the Mussulmen -concerning the conference that Mahomet had with Gabriel; and what -is more, this intercourse of Moses, according to Moses himself (if -all those sayings are Moses', which are commonly attributed to him) -is open to the suspicion of imposture, as is to be shown below. - -(II.) No one indeed who is acquainted with the many very grave crimes -of Moses, will be able to say easily or at least justly, that his -holiness of life can not easily be matched. His crimes then are -the following: - -(a.) Fraud, which none but his friends have palliated, but they are -not impartial judges of the matter; nor does that commendatory passage -of Luke in the Acts of the Apostles form any apology, for there is -dispute as to the honesty and veracity of that witness. - -(b.) The stirring up of rebellion; for it can not be proved that -this was due to a command of God, nay, the contrary is clear, since -elsewhere Moses is urged to forbid resistance to tyrants. - -(c.) Wars, although murder is contrary to the V. and VII. (?VI.) [55] -commandments of Moses himself, unrestrained plunder, etc., etc.; just -as the high priest in India, or Mahomet in his land, offering the -command of God as a pretext, drove from their territory the former -possessors. Moses slew thousands and gave them over to slaughter in -order to insure salvation to himself and his people. - -(d.) The teaching concerning the taking of the property of others -under the pretense of a loan. - -(e.) The prayer to God in which Moses desired to die eternally for -his people, although this petition asked of God such things as would -destroy his essence. See Exodus xxxii, 31, 32. [56] - -(f.) Neglect of the commands of God in regard to circumcision (Exodus -iv, 24, 25, 26,) [57] and finally, - -(g.) The chief of Moses' crimes, the extreme and stupid incredulity -of one who was chosen to perform so many miracles by the power of God, -and who nevertheless on account of his wavering faith was censured by -God himself severely and with the threat of punishment. (Numbers xx, -12). [58] - -As to - -(b.) The proof of the other argument, namely, the charge of imposture, -it can be said: We believe that Mahomet was an impostor, not from -our personal knowledge, as was pointed out above, but from the -testimony, not of his friends, but of his enemies. But all such -are anti-Mahometans, according to the saying "Who is not with me -is against me," etc., etc.: hence follows the conclusion: Whatever -weight the testimony of enemies has in the case of one, that it ought -to have in the case of the other also. Otherwise we shall be unjust -in condemning one from the testimony of enemies and not the other; -if this were done, all justice would be at an end. - -And in the case of Mahomet, the testimony of enemies has such weight, -that he is considered an Impostor, therefore, etc., etc. - -Furthermore, I say that reasons for suspecting Moses of imposture -can be elicited not only from external, but from internal evidence, -whereby imposture can be proved by his own testimony as well as by -that of others, albeit, his followers, although there is still dispute. - -(I.) Whether the books, which are said to be those of Moses, are his or -(II.) those of compilers, (III.) or those of Esdras, especially, and -(IV.) whether they were written in the Samaritan, or (V.) the real -Hebrew language; and (VI.) if the latter, whether we can understand -that language. All these matters are doubtful for many reasons, and -especially it can be shown from the first chapters of Genesis that we -can not correctly interpret that language. I confess I am unwilling -to concern myself with these points, but I wish to discuss the man. - -I. From Moses' own testimony and indeed - -(a.) concerning his life and character which we have considered above, -and which, if any blame is attached to Mahomet on account of the fierce -wars he waged, especially against the innocent, is equally blamable, -and in other respects does not seem at all different from Mahomet's. - -(b.) Concerning the authority of his own teaching. And here applies -what was said above about Moses' intercourse with God, which Moses -indeed boasted of but evidently with too great exaggeration. For if -any one boasts of intercourse with God of an impossible nature, his -intercourse is properly doubted and Moses, etc. Therefore, etc. It is -proved because he boasts of having seen that of which in the Old and in -the New Testament afterward, it is very often said that no eye has seen -(namely) God face to face. Exodus xxxii. 11. Numbers xii. 8. [59] Thus -he saw God (1) in his own form, not in a vision nor in a dream (2), -but face to face as friend to friend when he spoke directly to him. But -any vision, which (1) is like that of friends speaking face to face, -directly to one another, (2) like that of the blessed in the other -life, is properly called and considered a vision of God. And Moses, -etc. Therefore, etc. The Minor premise is proved from the passages -previously cited and from the words of the Apostle: then indeed -face to face, etc., and there is the same argument in the passages -of Moses and in that of the Apostle. And yet among Christians the -belief is most firmly established that no unjust person can see God -in this life. And in the above passage of Exodus xxxiii. 20, [60] -it is expressly added: you will not be able to see my face. These -words God addressed to Moses and they are in direct contradiction to -the passages previously cited, so that these claims can be explained -in no other way than by saying that they were added by a thoughtless -compiler, but by so doing the whole is rendered doubtful. - -(c.) Concerning the teachings of Moses, which relate either to the -laws or the gospel. Among the laws, all of which for the sake of -brevity I can not now consider, the decalogue is most important, being -called the special work of God and said to have been written on Mount -Horeb. But it is evident it was devised by Moses before it was written -by God, because these commands are not in themselves characterized -by the perfection of God, since (1) they are either superfluous, -namely the last three, arguing from the words of Christ in Math. v, -[61] undoubtedly relating to the former, while the IX should not -be separated from the X, and they will likewise be superfluous (2) -or they are defective. For where are these commandments: thou shalt -not desire to have other Gods, nor desire to curse God, nor desire to -desecrate the Sabbath, nor to injure thy parents, and similar ones? And -is it to be presumed that God would forbid the lesser sins of coveting -a neighbor's house, land and property especially, and in an order -so extraordinary, and not the greater? As to the teaching of Moses -concerning the gospel, he establishes a very foolish and untrustworthy -sign of the future great prophet, or Christ. Deut. xviii, 21, 22, -[62] since this sign makes faith impossible for a long time. From this -dictum it follows that Christ, having predicted the fall of Jerusalem, -ought not to have been considered a true prophet while that prophecy -was as yet unfulfilled (nor should Daniel, until his prophecy had -been fulfilled), and so those who lived in the interval between the -time of Christ and the overthrow of Judea, can not be blamed for not -believing in him, although Paul hurled anathemas at those who did -not attach themselves to Christ before the fall. - -Whatever sign, then, permits people for a long time to believe what -they please with impunity, can not proceed from God, but is justly -subject to suspicion. And this sign was given, etc., therefore, etc. - -What is said concerning the fulfillment of other prophecies is no -objection. For it is the special and genuine sign of that great -prophet, that his predictions are fulfilled. Wherefore, naturally, -previous to this fulfillment he could not have been considered such -a prophet. - -The other absurd conclusion which evidently follows from this passage, -is this: that although this sign ought to have been the proof of the -divine inspiration of all prophets, in the case of certain prophets -who made predictions, indefinite indeed, but in words not admitting a -moral interpretation (such as soon, swiftly, near, etc.,) that sign -can by no means be found, e. g. Many predict the last day of the -world and Peter said that that day was at hand; therefore, so far, -until it comes it will be impossible to consider him a true prophet. - -For such is the express requirement Moses makes in the passage cited. - -(d.) Concerning the histories of Moses. But if the Koran is charged -with containing many fables, doubtless in Genesis there are many -stories to arouse the suspicions of the thoughtful reader: as the -creation of man from the dust of the earth, the inspiration of -the breath of life, the creation of Eve from the rib of the man, -serpents speaking and seducing human beings, who were very wise and -well aware that the serpent was possessed by the father of lies, -the eating of an apple which was to bring punishment upon the whole -world, which would make finite one of the attributes of God, namely -his clemency (the attributes of God being identical with his essence), -as the redemption of the fallen would make finite the wrath of God, -and so God himself: for the wrath of God is God himself; men eight -or nine hundred years old; the passage of the animals into the -ark of Noah, the tower of Babel, the confusion of tongues, etc., -etc. These and a thousand other stories can not fail to impress the -investigating freethinker as being similar to the fables, especially -of the Rabbins since the Jewish race is very much addicted to the use -of fables; nor at all inconsistent with other works, to mention those -of Ovid, the Vedas, those of the Sinenses and the Brahmins of India, -who tell that a beautiful daughter born from an egg bore the world, -and similar absurdities. But Moses especially seems to arrest our -attention because he represents God as contradicting himself, namely, -saying that all things were good and yet that it was not good for Adam -to be alone. Whence it follows that there was something apart from -Adam that was not good and so could injure the good condition of Adam, -while, nevertheless, the solitude of Adam itself was the work of God, -since he had created goodness not only of the essences but also of -the qualities. - -For all things were good in that quality in which God had created -them. I adduce as proof: It is impossible for any work created by God -not to be good. And the solitude of Adam, etc., etc. Therefore, etc. - -Whoever enters upon the study of the genealogies of the Old Testament -finds many difficulties in Moses. I shall not now cite all, contenting -myself with merely this one example, since Paul, I. Tim. i., 4, -[63] has taught that genealogies are useless, and the study of them -unprofitable, nay, to be avoided. Of what use were so many separate, -nay, so oft times repeated, genealogies? And there is a remarkable -example to arouse suspicion at least of the corruption of the text -or of the carelessness of compilers, in the case of the wives of Esau -and the different things said of them. - - - - - - - - -WIVES OF ESAU. - - [64]Genesis xxvi, 34: - - - Judith, daughter of Berit, the Hittite. - Basnath, daughter of Elon, the Hittite. - - -Genesis xxviii, 9: - - - Mahalaad, daughter of Ishmael, sister of Nabajoth, who is mentioned - after the two former. - - -Genesis xxxvi, 2: - - - Ada, daughter of Elon, the Hittite. - Akalibama, C. I. - Basnath, daughter of Ishmael, sister of Nabajoth. - - -The one who is called Ada in Genesis xxxvi, is called Basnath in -Gen. xxvi, namely, the daughter of Elon, the Hittite, and the one who -is called Basnath in Gen. xxxvi, is called Mahalaad in Gen. xxviii, -namely, the sister of Nabajoth, although, nevertheless, Mahalaad, -in the passage cited in Gen. xxviii, is said to have been married -after Judith and Basnath, previously mentioned in Gen. xxvi. - -I do not yet see how these names are to be reconciled. And these and -similar passages increase the suspicion that the writings of Moses -which we have, have been put together by compilers and that errors -in writing have crept in at some time. - -Finally the most conclusive argument against the authenticity of -Moses is the excessive tautology and useless repetition, with always -the same amount of difference, as if different passages had been -collected from different authors. - -(II.) To prove that Moses is subject to suspicion from the testimony, -not of his enemies only, but from that of those who openly professed -to be his followers and disciples. And this testimony is - -(g.) Of Peter, Acts xv. 10, [65] calling the yoke of Moses -insupportable: and hence either God must be a tyrant, which would be -inconsistent with his nature, or Peter speaks falsely, or the laws -of Moses are not divine. - -(h.) Of Paul always speaking slightingly of the laws of Moses, which -he would not do if he considered them divine. Thus Gal. iv. [66] -he calls them - -(a.) Bondage v. 3, 4, but who would have so called the laws of God. - -(b.) Beggarly commands v. 9. [67] - -(c.) V. 30, [67] he writes: Cast out the bondwoman and her son. Hagar, -the bondwoman, is the covenant of Mount Sinai, which is the law -of Moses according to v. 24. [67] But who would tolerate the saying, -cast out the law of God and its children, and followers, although Paul -himself, as he asserts here and in the following chapter Gal. iv. 2, -3, [67] does not permit Timothy to be circumcised. Act xvi. [68] - -(d.) He calls the law a dead letter, and what else does he not call it? -II. Cor. iii., 6-10 [67] and following. Likewise he did not consider -its glory worth considering. c. v., 10. Who would say such things of -the most holy law of God? If it is just as divine as the gospel it -ought to have equal glory, etc., etc. - -The testimony of those who are outside of the Jewish or Christian -church, is etc., etc. - - - TANTUM. - - - - - - - - -CORNELL UNIVERSITY LIBRARY. - - -In the library of Cornell University, at Ithaca, N. Y., is a large -collection of Spinoza manuscripts and printed books by the same -author. The collection was left to the library, and is known as the -"Strauss Collection." In the collection is a manuscript copy of "La -vie et l'esprit de M. Benoit de Spinosa," which includes "Le traité -des trois Imposteurs." - -This particular manuscript is much longer than any of the printed -editions of Traité des Trois Imposteurs, and includes several more -chapters than another manuscript which is in same library. - -The printed editions usually contain six chapters, although the -edition à Philadelphie, 1796, alluded to on pages 18-19, contains -nine chapters. None of the printed editions that I have seen contains -a chapter entitled Numa Pompilius. - -The manuscript in Cornell library has six additional chapters -more than our manuscript, 1716, which chapters are entitled: -1. Religions. 2. Of the Diversity of Religions. 3. Divisions of -Christians. 4. The Superstitious,--of the superstition and credulity -of the people. 5. Of the Origin of Monarchies. 6. Of Legislators and -Politicians, and how they serve themselves with Religion. - -These chapters being but an elaboration of the matters and ideas -contained in our English translation.--A. N. - - - - - - - - -TRANSLATIONS OF LATIN FOUND IN THE TEXT. - - -P. 8, paragraph 3, "Atheismus Triumphatus." Atheism destroyed. - -P. 10, paragraph 1, "Perini del Vago, Equitis de Malta, Epistolium -ad Batavum in Brittania hospitem de tribus Impostoribus," (3 Greek -words omitted). Epistle to Batavus, a friend in Britain, about the -Three Impostors (the Pamphleteers, Sycophants and so-called Doctors). - -P. 12, line 2, "Ridiculum et imposturae in omni hominum -religione, scriptio paradoxa, quam ex autographo gallico Victoris -Amadeo Verimontii ob summam rei dignitatem in latinum sermonem -transtulit." What is ridiculous, and the impostures in every religion -of mankind, a strange writing, which he translated into Latin from -the original French of Victor Amadeus Verimontius, on account of the -great worth of the subject matter. - -P. 12, line 9, "Quaedam deficiunt s. fragmentum de libro de tribus -impostoribus." Certain things are missing. His fragment of the book -about the three impostors. - -P. 12, line 12, "De imposturis religionum breve. Compendium descriptum -ab exemplari manuscripto quod in bibliotheca J. Fred. Mayeri, Berolini, -publice distracta deprehensum et a Principe Eugenio de Sabaudio, -80 Imperialibus redemtum fuit." An abstract about the impostures -of religions. An abridgment copied from the original manuscript -which, at the dispersal of the library of J. Fred. Mayer of Berlin, -was discovered and repurchased by Prince Eugene de Sabaudio for -80 imperials. - -P. 12, line 18, "Communes namque demonstrationes, quae publicantur, -nec certae, nec evidentes, sunt, et res dubias per alias saepe -magias dubias probant, adeo ut exemplo eorum, qui circulum currunt, -ad terminum semper redeant, a quo currere inceperant. Finis." For the -ordinary arguments which are set forth, are not established, nor are -they evident, and prove doubtful matters by others often much more -doubtful, just like those who run in a circle, and always return to -the starting point. End. - -P. 12, last 7 lines, "Quamvis omnium hominem intersit nosse veritatem, -rari tamen boni illi qui eam norunt," etc. Although it is to the -interest of all men to know the truth, nevertheless those few good -men who know it, etc. - -"Qui veritates amantes sunt, multum solatii inde capient, et hi sunt, -quibus placere gestimus, nil curantes mancipia, quae prejudicia -oraculorum--infallibilium loco venerantur." Those who are lovers of -the truth will derive much comfort from this, and those are the ones -whom we are anxious to please, not caring for those servile persons -who reverence prejudices as infallible oracles. - -P. 13, paragraph 7, "De impostura religionum compendium s. liber de -tribus impostoribus." Treatise about the imposture of religions. His -book about the three impostors. - -P. 15, paragraph 2, "Homo sum, nihil humania me alienum puto." I am -a man, I consider nothing human alien to me. - -Page 29, 4th paragraph. Latin orthography corrected: - -"Quod de tribus famosissimis Nationum Deceptoribus in -ordinem. Jussu. meo digessit Doctissimus ille vir, quocum Sermonem -de illa re in Museo meo habuisti exscribi curavi atque codicem illum -stilo aeque, vero ac puro scriptum ad te ut primum mitto, etenim -ipsius perlegendi te accipio cupidissimum." - -This treatise about the three most famous impostors of the world, in -accordance with my instructions was put in order by that scholar with -whom you had the conversation concerning that matter in my library, -I had it copied, and that MS. written in a style equally genuine and -simple. I send you as soon as possible, for I am sure you are very -eager to read it. - -P. 29-30, last paragraph, (Latin orthography corrected), -"I. liber de Nat. Deor. Qui Deos esse dixerunt tanta sunt in -Varietate et dissentione constituti ut eorum molestum sit dinumerare -sententias. Alterum fieri profecto potest ut eorum nulla, alterum certe -non potest ut plus unum vera fit. Summi quos in Republica obtinuerat -honores orator ille Romanus, eaque quam servare famam Studiote curabat, -in causa fuere quod in Condone Deos non ausus sit negare quamquam in -contesta Philosophorum, etc." - -I. Book about the nature of the Gods. "Those who have said that there -are Gods, are characterized by such a variety of ideas and difference -of belief, that it would be difficult to enumerate their opinions. - -"On the one hand it might indeed happen that not one of their opinions -was true, but on the other hand, certainly not more than one can be -true." The great honors which that famous Roman orator had gained in -the state, and that reputation, which he took the most zealous care -to maintain, were the reason why in a public speech he dared not deny -the Gods, although in a discussion of philosophers, etc. - -P. 35, last paragraph, "De poteste Imperiali,"--Of the Imperial power. - -P. 144, TANTUM--So Far. - - - - - - - - -QUIXOTISM. - - -Did you ever attend a meeting of the society for the--perhaps I had -better not mention the name of the society, lest I tread on your -favorite Quixotism. Suffice it to say that it has a noble purpose. It -aims at nothing less than the complete transformation of human -society, by the use of means which, to say the least, seem quite -inadequate. After the minutes of the last meeting have been read, -and the objects of the society have been once more stated with much -detail, there is an opportunity for discussion from the floor. - -"Perhaps there is some one who may give some new suggestions, or who -may desire to ask a question." - -You have observed what happens to the unfortunate questioner. What -a sorry exhibition he makes of himself! No sooner does he open his -mouth than every one recognizes his intellectual feebleness. He seems -unable to grasp the simplest ideas. He stumbles at the first premise, -and lies sprawling at the very threshold of the argument. - -"If what I have taken for granted be true," says the chairman, "do not -all the fine things I have been telling you about follow necessarily?" - -"But," murmurs the questioner, "the things you take for granted are -just what trouble me. They don't correspond to my experience." - -"Poor, feeble minded questioner!" cry the members of the society, -"to think that he is not able to take things for granted! And then -to set up his experience against our constitution and by-laws!" - -The Gentle Reader--Quixotism--Samuel M. Crothers. - - - - - - - - -CONTENTS. - - - PAGE. - -Introduction 3 -Bibliography 7 -Dissertation 26 -Letter of Frederic the Emperor, to Otho, the Illustrious 37 - - -TREATISE. - -God, of 38 -(Originally Secs. 1-6, later, Chap. I.) -Reasons which have caused mankind to create for themselves an Invisible -Being which has been commonly called God 44 -(Originally Secs. 1-9 and x-xi, later Chap. II.) -God, what is 52 -(Originally Secs. x-xi, later, Secs. 1-2, Chap. III.) -Religions, what the word signifies, and how and why such a great -number have been introduced in the world 56 -(Originally Secs. i-xxiii, later, Secs. 1-8, Chap. IV.) -Moses, of 62 -(Originally Secs. ix-x, later, Secs. 1-2, Chap. V.) -Numa Pompilius, of 71 -(Originally Secs. xi, later, Chap. VI.) -Jesus Christ, of 72 -(Originally Secs. xii, later, Chap. VII.) -Jesus Christ, of the Policy of 75 -(Originally Secs. xiii-xvi, later, Secs. 1-6, Chap. VIII.) -Jesus Christ, of the Morals of 80 -(Originally Secs. xvii-xviii, later, Secs. 1-3, Chap. IX.) -Jesus Christ, of the Divinity of 84 -(Originally Secs, xix-xxi, later, Secs. 1-3, Chap. X.) - -Mahomet 88 -(Originally Secs. xxii-xxiii, later, Secs. 1-3, Chap. XI.) -Truths, sensible and obvious 93 -(Original Secs. i-vi.) -Soul, of the 96 -(Original Secs. i-vii.) -Demons, of Spirits called 101 -(Original Secs. i-vii.) -Appendicitis 107 -Mahomet, Edition "En Suisse," 1793 107 -De Tribus Impostoribus, Edition MDIIC 111 -(A literal translation of Latin reprint by E. Weller, 1876.) -Cornell University 145 -Translations of Latin in the Text 146 -The Gentle Reader--Quixotism 149 - - - - - - - - -ERRATA. - - -P. 5, 2d paragraph, 1st line, Werner should read Weller. - -P. 12, line 5, sermonen should read sermonem. - - - -Original Mss., A. D. 1716, Contains-- - - Dissertation, pp. 26-36, 3300 words French. - Treatise, pp. 37-101, 19800 words French. - ----- - Total, 23100 words. - - Weller's reprint, 1876, Edition, 1598 contains 5800 words Latin. - - - - - - - - -NOTES - - -[1] The History of the Three Infamous Impostors of this Age. - -1. Padre Ottomano, a pretended son of the Sultan of Turkey who -flourished about 1650, and who latterly, under the above title, -became a Dominican Friar. - -2. Mahomed Bei, alias Joannes Michael Cigala, who masqueraded as a -Prince of the Ottoman family, a descendant of the Emperor Solyman -the Magnificent, and in other characters about 1660. - -3. Sabbatai Sevi, the pretended Messiah of the Jews, "the Only and -First-borne Son of God," who amused the Jews and Turks about 1666. - -[2] La vie et l'esprit de M. Benoit de Spinosa was published without -the author's name, in Amsterdam 1719. In the "Preface du Copiste" it -is stated that the author of it is not known, but that if a conjecture -might be permitted it might be said, perhaps with certitude, that the -book is the work of the late Mr. Lucas, so famous for his Quintessences -and for his manners and way of living. - -Kuno Fischer, in his Descartes und seine Schule. Zweiter Theil, -Heidelberg, 1889, p. 101, says: - -"The real author of the work is not known with entire certainty; -probably the author was Lucas, a physician at the Hague, notorious -in his own day; others name as author a certain Vroese." - -Freudenthal, in his Die Lebensgeschichte Spinoza's. Leipzig, 1899, -writing of the various conjectures as to the authorship of the book, -states that W. Meyer has lately sought to prove that Johan Louckers, -a Hague attorney, was the author, but that the authorship had not -been settled. - -Oettinger in his Bibliographie Biographie Universelle, Bruxelles 1854, -p. 1707, gives Lucas Vroese as the author. - -It has also been suggested that Lucas and Vroese were two men and -together wrote the book. - -The authority for ascribing the book to Vroese, of whose life no -particulars seem to have been recorded, appears to be the following -passage in the Dictionnaire Historique, par Prosper Marchand, à la -Haye, 1758, v. 1., p. 352: - -"A la fin d'une copie manuscrit de ce Traité que j'ai vûe et lûe, on -lui donne pour véritable Auteur a Mr. Vroese, conseiller de la cour -de Brabant à la Haie, dont Aymon et Rousset retouchèrent le langage; -et que ce dernier y ajouta la Dissertation ou Réponse depuis imprimée -chez Scheurleer." - -The name "Vroese" appears at the side of the colophon at end of our -translation, but probably as a reference only. - -[3] This is probably a Latin edition of the original manuscript from -which our translation was made.--Ed. - -[4] See translation Chap. 1 "Of God," first two lines. - -[5] DISRAELI'S CURIOSITIES OF LITERATURE. - -Title, "Literary Forgeries." - -"The Duc de la Valliere and the Abbe de St. Leger, once concerted -together to supply the eager purchaser of literary rarities with -a copy of "De Tribus Impostoribus," a book, by the date, pretended -to have been printed in 1598, though probably a modern forgery of -1698. The title of such a book had long existed by rumor, but never -was a copy seen by man. Works printed with this title have all been -proved to be modern fabrications--a copy however of the 'introuvable' -original was sold at the Duc de la Valliere's sale. The history of this -volume is curious. The Duc and the Abbe having manufactured a text had -it printed in the old Gothic character, under the title 'De Tribus -Impostoribus.' They proposed to put the great bibliopobet, De Bure, -in good humor, whose agency would sanction the imposition. They were -afterwards to dole out copies at 25 louis each, which would have been -a reasonable price for a book which no one ever saw! They invited De -Bure to dinner, flattered and cajoled him, and, as they imagined at -the moment they had wound him up to their pitch, they exhibited their -manufacture--the keen-eyed glance of the renowned cataloguer of the -'Bibliographie Instructive' instantly shot like lightning over it, and -like lightning, destroyed the whole edition. He not only discovered the -forgery but reprobated it! He refused his sanction; and the forging -Duc and Abbe, in confusion suppressed the 'livre introuvable'; but -they owed a grudge to the honest bibliographer and attempted to write -down the work whence the De Bures derive their fame." - -[6] The names are noted on title page in pencil. - -[7] The French nation recognize the Supreme Being, the Immortality -of the Soul, and the Freedom of Worship. - -[8] Treatise of the Dominant Religions. - -[9] In old prints Moses is always depicted with horns on his forehead. - -[10] When they weep at Rome, they do not laugh in Paris. - -[11] There is a measure in everything. - -[12] As to the printing of the book they can bring forward no proof -whatever of its having being done prior to this date (1716) and it -is impossible to conceive that Frederick, surrounded as he was by -enemies, would have circulated a work which gave a fair opportunity of -proclaiming his infidelity. It is probable therefore that there were -only two copies, the original one and that sent to Otho of Bavaria. -J. L. R. L. - -[13] This phrase is frequently employed to express ecclesiastical -criticism. Its first application however had a more pungent -meaning. The individual here alluded to having boldly -assailed the errors of the Church was attacked one evening by an -assassin. Fortunately the blow did not prove fatal; but the weapon (a -stylus, or dagger, which is also the Latin name for a pen) having been -left in the wound, on his recovery he wore it in his girdle labelled, -"The Theological Stylus," or Pen of the Church. The trenchant powers -of this instrument have more frequently been employed to repress truth, -than to refute argument. - -[14] Sep. 20, 1703. - -[15] Frederick Barbarossa was Emperor of Germany in 1152 and was -drowned during Crusade in Syria June 10, 1190. He created Henry the -Lion (? Henry VI.) Duke of Bavaria in 1154, expelled him in 1180, -and Henry died 1195. - -Otho the Great, Count of Witelspach, was made Duke of Bavaria 1180, -and died 1183. He was the grandfather of Otho the Illustrious, who -gained the Palatinate and was assassinated in 1231. He married the -daughter of Henry the Lion about 1230. - -Henry VI succeeded to the Empire on death of his father, Frederick -Barbarossa, 1190, and died 1195--that is if Henry the Lion and Henry -VI are identical. - -Frederick II, son of Henry VI, began to reign (?) 1195, and was -living 1243. - -The succession of Popes during the period 1152-1254 (Haydn's Dict. of -Dates), was as follows: - -Anastasius IV, 1153, Adrian IV, 1154, (Nicholas Brakespeare, the only -Englishman elected Pope. Frederick I. prostrated himself before him, -kissed his foot, held his stirrup, and led the white palfrey on which -he rode.) - -Alexander III. 1159, (Canonized Thomas à Becket and resisted Frederick -I.) Victor V. 1159, Pascal III. 1164, Calixtus III. 1168, Lucius -III. 1181. - -Urban III. 1185, (opposed Frederick I.) Gregory VIII. (2 months) -1187. Clement III. 1187, proclaimed third Crusade. - -Celestin III. 1191. Innocent III. 1198, excommunicated John, King of -England. Honorius III. 1216, learned and pious. Gregory IX. 1227, -preached new Crusade. Celestine IV. 1241. Innocent IV. 1243-1254 -(opposed Frederick II.). - -If Frederick II. caused pamphlet to be written about 1230, it could -not have been burned by Honorius III., who reigned as Pope 1216-1227, -but by Gregory IX., who reigned 1227-1241, who sent Frederick II. to -the Crusades, upset his affairs while he was gone, and against whom -the "Dissertation" says the pamphlet was written. - -[16] Carlyle, in his "History of Frederick II. of Prussia, called -Frederick the Great," mentions Hermann von der Saltza, a new sagacious -Teutschmeister or Hochmeister (so they call the head of the Order) -of the Teutonic Knights, a far-seeing, negotiating man, who during -his long Mastership (A. D. 1210-1239,) is mostly to be found at Venice -and not at Acre or Jerusalem. - -He is very great with the busy Kaiser, Frederick II., Barbarossa's -grandson, who has the usual quarrels with the Pope, and is glad of such -a negotiator, statesman as well as armed monk. A Kaiser not gone on the -Crusade, as he had vowed: Kaiser at last suspected of free thinking -even:--in which matters Hermann much serves the Kaiser.--People's -Edition, Boston, 1885, Vol. 1, p. 92. - -[17] Pierre des Vignes, suspected of having conspired against the life -of the Emperor, was condemned to lose his eyes, and was handed over to -the inhabitants of Pisa, his cruel enemies: and where despair hastened -his death in an infamous dungeon where he could hold intercourse with -no one. - -[18] In "Volney's Lectures on History," it is said: "If a work be -translated it always receives a colouring which is more or less -faint or is vivid according to the opinions and ability of the -Translator." From an examination of other translations of this -Treatise, I am assured that Volney's statement above has actuated -and governed all who have been previously engaged with this work. I -can assure the readers hereof, that the Treatise contained herein is -a literal translation of the manuscript and the notes found therein, -and no liberties have been taken with the text. - -Any additional notes from other sources are so marked. A. N. - -[19] Moses killed at one time 24,000 men for opposing his law. - -[20] It is written in the First Book of Kings, ch. 22, v. 6, that Ahab, -King of Israel, consulted 400 prophets, and found them entirely false -in the success of their predictions. - -[21] Man is the noblest work of God--but nobody ever said so but -man.--Fra Elbertus. - -[22] So of water, however, it may be subject to generation and -corruption, as long as it is substance it is not subject to separation -and division. - -[23] The four first Councils were 1. That of Nice in the year 345, -under the Emperor Constantine the Great, and under Pope Sylvester I.; -2. That of Constantinople in the year 381, under the Emperors Gratian, -Valentinian and Theodore and the Pope Damase I.; 3. That of Ephesus in -the year 431, under the Emperor Theodore, the younger, and Valentinian -and under the Pope Celestin; 4. That of Chalcedon in the year 451, -under Valentinian and Martian, and under Pope Leo I. - -[24] These, among us, are the Astrologers and Fanatics. - -[25] The Talmud remarks that the Rabbins deliberated whether they -should omit the Book of Proverbs and that of Ecclesiastes from the -number of canonicals, and would have done so had they not found -in several places that they eulogized the Mosaic law. They would -have done the same with the prophecies of Ezekiel had not a certain -Chananias undertook to harmonize them with the same law. - -[26] The versions that we have differ greatly in a thousand places, -one with another, until the end of the book. - -[27] See Tertullian ante, also Hobbes' Leviathan, C. 12, p. 56. - -[28] This word must not be taken in the ordinary sense, for what -is called a magician among learned people means an adroit man, a -skillful charlatan, and a subtle juggler whose entire art consists -in dexterity and skill, and not in any compact with the devil as the -common people believe. - -[29] He remained from time to time in a solitary place under pretext -of privately conferring with God, and by this pretended intercourse -with the Divinity he taught them a respect and obedience which was, -in the meanwhile, unlimited. - -[30] See Book of Kings, Chapter II. - -[31] Romulus drowned himself in the morass of Cherres, and his body not -being found, it was believed that he was raised to heaven and deified. - -When Romulus was reviewing his forces in the plain of Caprae there -suddenly arose a thunderstorm during which he was enveloped in so thick -a cloud that he was lost to the view of his army: nor thereafter on -this earth was Romulus seen. Livy I. 1, c. 16. - -[32] Empedocles, a celebrated philosopher, threw himself into the -crater of Mount Etna, to cause the belief that, like Romulus, he was -raised to heaven. - -[33] It is recorded by Livy (liber II., c. 21,) that there is a grove -through which flowed a perennial stream, taking its origin in a dark -cave, in which Numa was accustomed to meet the goddess, and to receive -instructions as to his political and religious institutions. - -[34] Breath or inspiration of the Gods. - -[35] The Tartars assert that Genghis Khan was born of a virgin, and -that Foh, according to the Chinese belief, derived his origin from -a virgin rendered pregnant by the rays of the sun. - -Since the introduction of the umbrella or sun-shade into the Central -Flowery Kingdom occurrences like the latter have been infrequent. - -[36] Celsus says, in Origen, that Jesus Christ was a native of a -little hamlet in Judea, and that his mother was a poor villager who -only existed by her labor. Having been convicted of adultery with -a soldier named Pandira, she was induced to flee by her betrothed, -who was a carpenter by trade, who condoned their offence, and they -wandered miserably from place to place. She was secretly delivered -of Jesus, and finding themselves in want, they were constrained to -flee to Egypt. After several years, his services being of no value -to the Egyptians, he returned to his own country, where, quite proud -of the miracles he knew how to perform, he proclaimed himself God. - -Human nature was at those times not fundamentally different from what -it is now, and we need, therefore, not be surprised to hear that one -of the stalwart Roman warriors, whose name was Pandira, fell in love -with one of the dark-eyed daughters of Nazareth, and that the fruit -of their "illegitimate" union was a son whom they called Jehoshua, -and who inherited from his father the manly pride of the Roman, -and from his Jewish mother his almost feminine beauty and modesty. - -Of Jehoshua's mother, little is to be said. * * * * * Ignorant, -innocent, and of modest manners, uneducated but kind, sympathetic and -beautiful, Stada, like many others of her sex, was guided more by the -decision of her heart than by the calculations of her intellect. Her -heart yearned for love and she hoped to find in Pandira the realization -of her ideal.--Life of Jehoshua, The Prophet of Nazareth, an Occult -Study and a Key to the Bible. Franz Hartmann, M. D., Boston, 1889. - -[37] A beautiful dove overshadowed a virgin; there is nothing -surprising in that. It happened frequently in Lydia, and the swan of -Leda is the counterpart of the dove of Mary. - - -Qu'un beau Pigeon a tire d'aile When a pretty dove under her wing -Vienne abombrer une Pucelle, Happens to conceal a Virgin, -Rien n'est suprenant en cela; There is nothing surprising in that. -L'on en vit autant en Lydie. The same thing is known in Lydia, -Et le beau Cygne de Leda For the beautiful swan of Leda -Vaut bien le Pigeon de Marie. Is just as good as Mary's pigeon. - - -[38] In the book of Samuel, chap. vii, it is related that the -Israelites being discontented with the sons of Samuel who judged them, -demanded a King, the same as other nations, with whom they wished -to conform. - -[39] Jesus Christ was of the sect of the Pharisees, or the poor, -who were opposed to the Sadducees, who formed the sect of the rich. - -[40] By this Norman reply he eluded the question. A Norman never says -yes, or no. Blason populaire de la Normandie. - -[41] Vide Boniface VIII. (1294) and Leo X. (1513) Boniface said -that men had the same souls as beasts, and that these human and -bestial souls lived no longer than each other. The Gospel also -says that all other laws teach several virtues and several lies; -for example, a Trinity which is false, the child-birth of a Virgin -which is impossible, and the incarnation and transubstantiation which -are ridiculous. I do not believe, continued he, other than that the -Virgin was a she-ass, and her son the issue of a she-ass. - -Leo X. went one day to a room where his treasures were kept, and -exclaimed "we must admit that this fable of Jesus Christ has been -quite profitable to us." - -[42] The belief in the Christian doctrine is strange and wild to reason -and human judgment. It is contrary to all Philosophy and discourse of -Truth, as may be seen in all the articles of faith which can neither -be comprehended nor understood by human intellect, for they appear -impossible and quite strange. Mankind, in order to believe and receive -them, must control and subject his reason, submitting his understanding -to the obedience of the faith. St. Paul says that if man considers -and hears philosophy and measures things by the compass of Truth, -he will forsake all, and ridicule it as folly. - -That is the avowal made by Charron in a book entitled "The Three -Truths," page 180. Edition of Bordeaux, 1593. (This inserted -note is written on the back of a portion of a letter addressed to -"Prince graaft by de Spiegelstraat. A Amsterdam," postmarked "Ce -4e. Aout. 1746.") - -[43] Hermaphrodites. - -[44] Which determined the Emperor Julian to abandon the sect of -Nazarenes whose faith he regarded as a vulgar fiction of the human -mind, which he found based solely on a simple tale of Perdiccas. - -[45] Also his belief in visions and the legend of his translation -to Heaven. - -[46] A friend of the celebrated Golius having asked what the Mahometans -said of their prophet, this wise professor sent him the following -extract which contains an abridgement of the life of that Impostor -taken from a manuscript in the Turkish language: "The Lord Mahomet -Mustapha, of glorious memory, the greatest of the Prophets, was born -in the fortieth year of the Empire of Anal Schirwan, the Just. His -holy nativity happened the twelfth day in the second third of the -month Rabia. Now, after the fortieth year of his age had passed, he -was divinely inspired, received the crown of prophecy and the robe of -Legation, which were brought him from God by the faithful messenger -Gabriel, with instructions to call mankind to Islamism. After this -inspiration from God was received, he dwelt at Mecca for thirteen -years. He left there aged fifty-three years the eighth day of the -month Rabia, which was a Friday, and took refuge at Medina. Now, it was -there, after his retreat the twentieth day of the eleventh month, and -the sixty-third year of his blessed life, he succeeded to the enjoyment -of the divine presence. Some say that he was born while Abelaka, [47] -his father, was yet living, others say after his death. Lady Amina, -a daughter of the Wahabees, gave him for nurse lady Halima, of the -tribe of Beni-Saad. Abdo Imutalib, [47] his grandfather, gave him the -blessed name of Mahomet. He had four sons and four daughters. The sons -were Kasim, Ibrahim, Thajib and Thahir, and the daughters, Fatima, -Omokeltum, Rakia and Zeineb. The companions of this august envoy of -God were Abulekir, Omar, Osman and Ali, all of sacred memory. - -[47] These names, Abdul-Motallab and Abdallah, in Arabic, seem to be -rendered Abdo-Imutalib and Abelaka in the Turkish language.--A. N. - -[48] This includes Numa Pompilius.--A. N. - -[49] Hades. - -[50] "Mahomet," says the Count de Boulainvilliers, "was ignorant of -common knowledge, as I believe, but he assuredly knew much of what a -great traveler might acquire with much native wit, when he employed it -usefully. He was not ignorant of his own language, the use of which, -and not by reading, taught him its nicety and beauty. He was not -ignorant of the art of knowing how to render odious what was truly -culpable, and to portray the truth with simple and lively colors in -a manner which could not be forgotten. In fact, all that he has said -is true in comparison with the essential dogmas of religion, but he -has not said all that is true. It is in that particular alone that -our Religion differs from his." He adds further on, "that Mahomet was -neither rude nor barbarous, that he conducted his enterprise with all -the art, delicacy, constancy, intrepidity, and all the other great -qualities which would have actuated Alexander or Cesar were they in -his place." Life of Mahomet, by Count de Boulainvilliers. Book II., -pp. 266-7-8. Amsterdam Edition, 1731. - -[51] Genesis ch. xxviii., v. 18. - -[52] (?)Those holding sinecures. - -[53] A sect of East Indian philosophers who went about almost naked, -ate no flesh, renounced all bodily pleasures, and simply contemplated -nature. - -The "Pre-Adamite doctrine," similar to the above, was published by -Isaac de Peyrere about 1655. These fanatics believed that mankind -lost none of their innocence by the fall of Adam. Both men and -women made their appearance in the streets of Munster, France, in -puris naturalibus, as did our first parents in the Garden of Eden, -before the fruit incident, which brought so much trouble into the -world. The magistrates failed to put them down, and the military had -some difficulty in abolishing this absurdity.--A. N. - -[54] An Intercessor, applied to the Holy Spirit. - -[55] Average seems to indicate the VI. Commandment.--A. N. - -[56] Exodus xxxii, 31, 32. And Moses returned unto the Lord, and -said, Oh, this people have sinned a great sin, and have made them -gods of gold. - -Yet now, if thou wilt forgive their sin, and if not, blot me, I pray -thee, out of thy book which thou hast written. - -[57] Exodus iv, 24, 25, 26. Then Zipporah took a sharp stone, and cut -off the foreskin of her son, and cast it at his (?the Lord's) feet, -and said, Surely a bloody husband art thou to me. - -So he (the Lord) let him (Moses) go: then she said, a bloody husband -thou art, because of the circumcision. - -[58] Numbers xx, 12. And the Lord spake unto Moses and Aaron, because -ye believed me not, to sanctify me in the eyes of the children of -Israel, therefore ye shall not bring this congregation into the land -which I have given them. - -[59] Exodus xxxii. 11. And Moses besought the Lord his God, and said, -Lord why doth thy wrath wax hot against thy people, which thou hast -brought forth out of the land of Egypt, with great power, and with -a mighty hand? - -Numbers xii. 8. With him (Moses) will I speak mouth to mouth, even -apparent and not in dark speeches; and the similitude of the Lord -shall he behold: wherefore then were ye not afraid to speak against -my servant Moses? - -[60] Exodus xxxiii. 20. Behold, I send an Angel before thee, to keep -thee in the way, and to bring thee in the place which I have prepared. - -[61] Matthew V. Sermon on the Mount, 17. Think not that I am come to -destroy the law, etc. Matt. x, 2? names Apostles. - -[62] Deuteronomy xviii, 21, 22. And if thou say in thine heart, -How shall we know the word which the Lord hath not spoken? - -When a prophet speaketh in the name of the Lord, if the thing follow -not, nor come to pass, that is the thing which the Lord hath not -spoken, but the prophet hath spoken it presumptuously: thou shalt -not be afraid of him. - -[63] Paul to Timothy (I.) I. 4. Neither give heed to fables and -endless genealogies, etc. - -[64] Genesis xxvi, 34, 35. And Esau was forty years old when he took -to wife Judith the daughter of Beeri, the Hittite, and Bashemath the -daughter of Elon, the Hittite, which were a grief of mind unto Isaac -and Rebekah. - -Genesis xxviii, 9. Then went Esau unto Ishmael, and took unto the -wives which he had, Mahalath, the daughter of Ishmael, Abraham's son, -the sister of Nabajoth, to be his wife. - -Genesis xxxvi, 2, 3. Esau took his wives of the daughters of Canaan, -Adah, the daughter of Elon, the Hittite, and Aholibamah, the daughter -of Anah, the daughter of Zibeon, the Hivite, and Bashemath, Ishmael's -daughter, sister of Nabajoth. - -[65] Acts xv. 10. Now therefore why tempt ye God, to put a yoke upon -the neck of the disciples, which neither our fathers nor we were able -to bear? - -[66] Galatians 3, 4. Even so we when we were children, were in -bondage under the elements of the world: but when the fulness of the -time was come, God sent forth his Son, made of a woman, made under -the law. v. 9. But now after that ye have known God, or rather are -known of God, how turn ye again to the weak and beggarly elements, -whereunto ye desire again to be in bondage. - -v. 30. Nevertheless what saith the Scripture? cast out the bond-woman -and her son: for the son of the bond-woman shall not be heir with -the son of the free-woman. - -v. 24. Which things are an allegory: for these are the two covenants; -the one from the mount of Sinai, which gendereth to bondage, which -is Agar. - -Galatians v. 2, 3. Behold, I Paul say unto you, that if ye be -circumcised, Christ shall profit you nothing. For I testify again to -every man that is circumcised, that is a debtor to do the whole law. - -[67] II. Cor. iii., 6-10. Who also hath made us able ministers of the -New Testament, not of the letter, but of the spirit; for the letter -killeth, but the spirit giveth life. But if the ministration of death, -written and engraven in stones, was glorious, so that the children -of Israel could not steadfastly behold the face of Moses for the -glory of his countenance; which glory was to be done away: How shall -not the ministration of the spirit be rather glorious? For if the -ministration of condemnation be glory, much more doth the ministration -of righteousness exceed in glory. For even that which was made glorious -had no glory in this respect, by reason of the glory that excelleth. - -II. Cor. v. 10. For we must all appear before the judgment seat -of Christ; that everyone may receive the things done in his body, -according to that he hath done, whether it be good or bad. - -[68] Acts xvi, 1, 2, 3. Then came he to Derbe and Lystra, and behold, -a certain disciple was there, named Timotheus, the son of a certain -woman which was a Jewess, and believed, but his father was a Greek; -which was well reported of by the brethren that were at Lystra and -Iconium. Him would Paul have to go forth with him, and took and -circumcised him, because of the Jews which were in those quarters, -for they knew all that his father was a Greek. - - - - - - - -End of Project Gutenberg's De Tribus Impostoribus, A. 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D. 1230, by Anonymous - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world 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. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: De Tribus Impostoribus, A. D. 1230 - The Three Impostors - -Author: Anonymous - -Editor: Alcofribas Nasier the Latter - -Release Date: December 18, 2015 [EBook #50715] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS IMPOSTORIBUS, A. D. 1230 *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - -</pre> - -<div class="front"> -<div class="div1 cover"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e119width"><img src="images/new-cover.jpg" alt= -"Newly Designed Front Cover." width="480" height="720"></div> -<p class="par"></p> -</div> -</div> -<div class="div1 titlepage"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e125width"><img src="images/titlepage.png" alt= -"Original Title Page." width="456" height="720"></div> -<p class="par"><a id="pb1" name="pb1"></a></p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">DE TRIBUS IMPOSTORIBUS,</div> -<div class="subTitle">A. D. 1230.</div> -<div class="mainTitle">THE THREE IMPOSTORS</div> -</div> -<div class="byline">TRANSLATED<br> -(with Notes and Comments)<br> -FROM A FRENCH MANUSCRIPT OF THE WORK WRITTEN IN THE YEAR 1716,<br> -WITH A DISSERTATION ON THE ORIGINAL TREATISE<br> -AND<br> -A BIBLIOGRAPHY OF THE VARIOUS EDITIONS<br> -BY<br> -<span class="docAuthor">ALCOFRIBAS NASIER, <span class="sc">THE -LATER</span>.</span></div> -<div class="docImprint">PRIVATELY PRINTED<br> -FOR THE SUBSCRIBERS.<br> -<span class="docDate">1904.</span></div> -</div> -<p><span class="pagenum">[<a id="pb2" href="#pb2" name= -"pb2">2</a>]</span></p> -<div class="div1 prayer"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">AN INDEX EXPURGATORIUS.</h2> -<div class="lgouter"> -<p class="line">The man who marks or leaves with pages bent</p> -<p class="line">The volume that some trusting friend has lent,</p> -<p class="line">Or keeps it over long, or scruples not</p> -<p class="line">To let its due returning be forgot;</p> -<p class="line">The man who guards his books with miser’s -care,</p> -<p class="line">And does not joy to lend them, and to share;</p> -<p class="line">The man whose shelves are dust begrimed and few,</p> -<p class="line">Who reads when he has nothing else to do;</p> -<p class="line">The man who raves of classic writers, but</p> -<p class="line">Is found to keep them with their leaves uncut;</p> -<p class="line">The man who looks on literature as news,</p> -<p class="line">And gets his culture from the book reviews;</p> -<p class="line">Who loves not fair, clean type, and margins -wide—</p> -<p class="line">Or loves these better than the thought inside;</p> -<p class="line">Who buys his books to decorate the shelf,</p> -<p class="line">Or gives a book he has not read himself;</p> -<p class="line">Who reads from priggish motives, or for looks,</p> -<p class="line">Or any reason save the love of books—</p> -<p class="line">Great Lord, who judgest sins of all degrees,</p> -<p class="line">Is there no little private hell for these?</p> -</div> -</div> -<div class="divBody"> -<p class="par first xd21e215"><i>Edition 352 copies.</i></p> -<p class="par xd21e215"><i>12 on large paper.</i> <span class= -"pagenum">[<a id="pb3" href="#pb3" name="pb3">3</a>]</span></p> -</div> -</div> -<div id="intro" class="div1 introduction"><span class= -"pagenum">[<a href="#xd21e4982">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">INTRODUCTION.</h2> -</div> -<div class="divBody"> -<p class="par first">This pamphlet in its present form is the result of -an inquiry into the characters represented in a historical grade of the -Ancient Accepted Scottish Rite, and the probability of their having -existed at the date mentioned in the said grade. Few appeared to have -any very clear notion of the relation of the characters to the -period—Frederick II. being confounded with his grand-father, -Frederick Barbarossa—and the date of the supposed foundation of -the Order of Teutonic Knights, 1190, being placed as the date of the -papacy of Oronata, otherwise Honorius III. Inquiry being made of one in -authority as to the facts in the case—he being supposed to -know—elicited the reply that the matter had been called to his -attention some months previous by an investigator—now -deceased—but the matter had been dropped. It was also surmised by -the same authority that an error might have been made by one of the -committee having ritualistic matter in charge—but he, having also -been gathered to his fathers, was not available for evidence.</p> -<p class="par">It is stated that the action took place when Frederick -II. was Emperor of Germany, and Honorius III. presided over spiritual -conditions; but this Pope, according to <i>Haydn’s Dictionary of -Dates</i>, reigned 1216–1227, and the dissertation on the -pamphlet names Gregory IX., successor to Honorius, (1227–1241) as -the Pope against whom the treatise was written. The infamous book -mentioned in the representation no one <span class="pagenum">[<a id= -"pb4" href="#pb4" name="pb4">4</a>]</span>seemed to have any knowledge -of. Inquiry made concerning the treatise at various libraries supposed -to possess it, and of various individuals who might know something of -it, elicited but the information that it was purely -“legendary,” that, “it had no existence except by -title,” and that “it was an item of literature entirely -lost.”</p> -<p class="par">Having been a book collector and a close reader of book -catalogs for over twenty-five years, I had never noted any copy offered -for sale, but a friend with the same mania for books, had seen a copy -mentioned in a German catalog, and being interested in “<i lang= -"la">de tribus Impostoribus</i>” for reasons herein mentioned, -had sent for and procured the same—an edition of a Latin version -compiled from a Ms. 1598, with a foreword in German. The German was -familiar to him, but the Latin was not available.</p> -<p class="par">About the same time I found in a catalog of a -correspondent of mine at London, a book entitled “<span class= -"sc" lang="fr">Les Trois Imposteurs</span>. <i lang="la">De Tribus -Impostoribus et dissertation sur le livre des Trois Imposteurs, sm. -4to. Saec. XVIII.</i>,” and succeeded in purchasing it.</p> -<p class="par">The manuscript is well written, and apparently by two -different hands, which would be probable from the facts set forth in -the “Dissertation.” A copy of the translation from the -Latin is probably deposited in the library of Duke Eugene de Subaudio -as set forth in the colophon at end of the manuscript.</p> -<p class="par">The manuscript is written in the French of the period, -and is dated in the colophon as 1716. The discovery of the original -Latin document is mentioned in the “Dissertation” as about -1706. It has been annotated by another hand, as shown by foot notes, -and several inserted sheets containing notes in still another -<span class="pagenum">[<a id="pb5" href="#pb5" name= -"pb5">5</a>]</span>hand, were written evidently about 1746, as one of -the sheets is a portion of a letter postmarked <i lang="fr">4e Aout</i> -in latter year.</p> -<p class="par">I append a bibliography from <span class="corr" id= -"xd21e261" title="Source: Werner’s">Weller’s</span> Latin -reprint of 1598 which will show that the pamphlet has “been done -before”; but it will be noted that English versions are not so -plenty as those in other tongues, and but one is known to have been -printed in the United States.</p> -<p class="par">I must acknowledge my indebtedness to <span lang= -"la">Doctissimus vir Harpocrates</span>, Col. F. Montrose, and Maj. -Otto Kay for valued assistance in languages with which I am not -thoroughly familiar, and also to Mr. David Hutcheson, of the Library of -Congress, for favors granted.</p> -<p class="par">Ample apologies will be found for the treatise in the -several introductions quoted from various editions, and those fond of -literary curiosities will certainly be gratified by its appearance in -the twentieth century.</p> -<p class="par signed">A. N. <span class="pagenum">[<a id="pb7" href= -"#pb7" name="pb7">7</a>]</span></p> -</div> -</div> -<div id="biblio" class="div1 bibliography"><span class= -"pagenum">[<a href="#xd21e4990">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">BIBLIOGRAPHY.</h2> -</div> -<div class="divBody"> -<p class="par first">In 1846, Emil Weller published “<i lang= -"la">De Tribus Impostoribus</i>,” and also a later edition in -1876, at Heilbronn, from a Latin copy of one of the only four known to -be in existence and printed in 1598. The copy from which it was taken, -consisting of title and forty-six leaves, quarto, is at the Royal -Library at Dresden, and was purchased for one hundred gulden.</p> -<p class="par">The other three, according to Ebert in his -“Bibliographical Lexicon,” are as follows: one in the Royal -Library at Paris, one in the Crevanna Library and the other in the -library of Renouard.</p> -<p class="par">An edition was published at Rackau, in Germany, in 1598, -and Thomas Campanella (1636), in his “<i lang="la">Atheismus -Triumphatus</i>,” gives the year of its first publication as -1538.</p> -<p class="par">Florimond Raimond (otherwise Louis Richeome,) claims to -have seen a copy owned by his teacher, Peter Ramus, who died in -1572.</p> -<p class="par">All the talk of theological critics that the booklet was -first printed in the seventeenth century, is made out of whole -cloth.</p> -<p class="par">There is nothing modern about the edition of 1598. It -may be compared, for example, with Martin Wittel’s print of the -last decade of the sixteenth century, by which it is claimed that it -could not have been printed then, as the paper and printing of that -period closely resembles that of the eighteenth century.</p> -<p class="par">With the exception of the religious myths, few -<span class="pagenum">[<a id="pb8" href="#pb8" name= -"pb8">8</a>]</span>writings of the dark ages have had as many -hypotheses advanced in regard to origin as there have been regarding -this one.</p> -<p class="par">According to John Brand it had been printed at Krakau, -according to others, in Italy or Hungary as a translation of an Arabic -original existing somewhere in France.</p> -<p class="par">William Postel mentions a tract “<i lang="la">de -Tribus Prophetis</i>,” and gives Michael Servetus, a Spanish -doctor, as the author.</p> -<p class="par">The Capuchin Monk Joly, in Vol. III of his -“Conference of Mysteries,” assures us that the Huguenot, -Nic. Barnaud, in 1612, on account of an issue of “<i lang="la">de -Tribus Impostoribus</i>,” was excommunicated as its author.</p> -<p class="par">Johann Mueller, in his “<span lang="de">Besiegten -Atheismus</span>,” (Conquered <span class="corr" id="xd21e318" -title="Source: Atheist">Atheism</span>), mentions a certain Nachtigal -who published at Hague, in 1614, “<i lang="la">De Trib. -Imp.</i>,” and was therefore exiled.</p> -<p class="par">Mosheim and Rousset accuse Frederick II as the author -with the assistance of his Chancellor, Petrus de Vineis. Vineis, -however, declares himself opposed even to the fundamental principles of -the book, and in his “<i lang="la">Epist. Lib. 1, ch. 31, p. -211</i>,” says he never had any idea of it.</p> -<p class="par">Others place the authorship with Averroes, Peter Arretin -and Petrus Pomponatius. Heinrich Ernst accuses the above mentioned -Postel. Postel attributes it to Servetus, who, in turn, places it at -the door of the Huguenot Barnaud.</p> -<p class="par">The instigator of the treatise, it is claimed, should -have been Julius Cesar Vanini, who was burned at Toulouse in 1619, or -Ryswick, who suffered at the stake in Rome in 1612. <span class= -"pagenum">[<a id="pb9" href="#pb9" name="pb9">9</a>]</span></p> -<p class="par">Other persons accused of the authorship are -Macchiavelli, Rabelais, Erasmus, Milton (John, born 1608,) a Mahometan -named Merula, Dolet, and Giordano Bruno.</p> -<p class="par">According to Campanella, to whom the authorship was -attributed occasionally, Muret, or Joh. Franz. Poggio, were -responsible. Browne says it was Bernhard Ochini, and Maresius lays it -to Johann Boccaccio.</p> -<p class="par">The “three cheats” are Moses, Jesus and -Mahomet, but the tracts of each of the latter alleged authors treat -only of Moses, of whom they say that his assertions in Genesis will not -hold water, and cannot be proved.</p> -<p class="par">Weller, in his edition of 1876, speaking of the copy of -1598, says that this issue should never be compared with any of the -foregoing.</p> -<p class="par">Many authors have written “<i lang="la">de Tribus -Impostoribus</i>” because they had some special object in view; -for instance, John Bapt. Morinus, when he edited, under the name of -Vincentius Panurgius, in Paris, 1654, an argument against -Gassendi<span class="corr" id="xd21e347" title="Source: .">,</span> -Neure, and Bernier.</p> -<p class="par">Joh. Evelyn with a “<i lang="la">Historia de -tribus hujus <span class="corr" id="xd21e354" title= -"Source: se culi">seculi</span> famosis Impostoribus</i>,” Padre -Ottomano, Mahomed Bei, otherwise Joh. Mich. Cigala, and Sabbatai Sevi -(English 1680, German 1669,)<a class="noteref" id="xd21e358src" href= -"#xd21e358" name="xd21e358src">1</a> Christian <span class= -"pagenum">[<a id="pb10" href="#pb10" name="pb10">10</a>]</span>Kortholt -“<i lang="la">de Tribus Impostoribus Magnus</i>,” (Kiel -1680 and Hamburg 1701,) against Herbert, Hobbes and Spinosa, Hadrian -Beverland, Perini del Vago, Equitis de Malta, “<i lang= -"la">Epistolium ad Batavum in Brittania hospitem de tribus -Impostoribus</i>,<span class="corr" id="xd21e393" title= -"Not in source">”</span> (Latin and English 1709.)</p> -<p class="par">Finally, Michael Alberti, under the name of Andronicus, -published a “<i lang="la">Tractatus Medico-historicus de tribus -Impostoribus</i>,” which he named the three great Tempters of -Humanity: 1. Tea and Coffee. 2. Laziness. 3. Home apothecaries.</p> -<p class="par">Cosmopoli Bey (Peter Martin Roman), issued at Russworn -in Rostock in 1731, and a new edition of same treatise—<i lang= -"la">De Trib. Imp.</i>—1738 and 1756.</p> -<p class="par">For a long time scholars confused the genuine Latin -treatise with a later one. De la Monnoye fabricated a long dissertation -in which he denied the existence of the original Latin edition, but -received a well merited refutation at the hands of P. F. Arpe.</p> -<p class="par">The false book is French—“<i lang="fr">La -vie et l’esprit de Mr. Benoit Spinoza</i>.”<a class= -"noteref" id="xd21e414src" href="#xd21e414" name="xd21e414src">2</a> -The author of the first part <span class="pagenum">[<a id="pb11" href= -"#pb11" name="pb11">11</a>]</span>was Hofrath Vroes, in Hague, and the -second was written by Dr. Lucas. It made its first appearance at Hague -1719, and later in 1721, under the title “<i lang="la">de Tribus -Impostoribus</i>,” <i lang="fr">des Trois Imposteurs</i>. -Frankfort-on-the-Main at the expense of the Translator (<i>i. e.</i> -Rotterdam.)</p> -<p class="par">Richard la Selve prepared a third edition under the -original title of “The Life of Spinoza,” by one of his -Disciples. Hamburgh (really in Holland,) 1735.</p> -<p class="par">In 1768 there was printed by M. M. Rey, at Amsterdam, a -new edition called a “Treatise of the Three Impostors;” -immediately after another edition appeared at Yverdoner 1768, another -in Holland 1775, and a later one in Germany 1777.</p> -<p class="par">The contents of “<span lang="fr">L’esprit de -Spinoza</span>” (German) by Spinoza II, or Subiroth -Sopim—Rome, by Widow Bona Spes 5770—(Vieweg in Berlin -1787,) are briefly Chap. I, Concerning God. Chap. II, Reasons why men -have created an invisible Being which is commonly called God. Chap. -III, What the word Religion signifies, and how and why so many of these -Religions have crept into the world. Chap. IV, Evident truths. Chap. V, -Of the Soul. Chap. VI, Of Ghosts, Demons, etc. Then follows fifteen -chapters which are not in the treatise (? Edition 1598.) <span class= -"pagenum">[<a id="pb12" href="#pb12" name="pb12">12</a>]</span></p> -<p class="par">The following became known by reason of peculiarities of -their diction: 1. <i lang="la">Ridiculum et imposturae in omni hominum -religione, scriptio paradoxa, quam ex autographo gallico Victoris -Amadei Verimontii ob summam rei dignitatem in latinum <span class= -"corr" id="xd21e500" title="Source: sermonen">sermonem</span> -transtulit ††† 1746.</i> Which according to Masch -consists of from five to six sheets and follows the general contents, -but not in the order of the original edition. 2. A second. <i lang= -"la">Quaedam deficiunt, s. fragmentum de libro de tribus -impostoribus.</i> Fifty-one pages is a fragment. 3. One mentioned by -Gottsched. <i lang="la">De impostoris religionum breve. Compendium -descriptum ab exemplari MSto. quod in Bibliotheca Jo. Fried. Mayeri, -Berolini Ao. 1716, publice distracta deprehensum et a Principe Eugenio -de Sabaudio 80 Imperialibus <span class="corr" id="xd21e509" title= -"Source: redemtum">redemptum</span> fuit.</i> (forty-three pages.) The -greater part of the real book in thirty-one paragraphs, the ending of -which is <i lang="la">Communes namque demonstrationes, quae -publicantur, nec certae, nec evidentes, sunt, et res dubias per alias -saepe magias dubias probant, adeo ut exemplo eorum, qui circulum -currunt, ad terminum semper redeant, a quo currere inceperunt. -Finis.</i><a class="noteref" id="xd21e515src" href="#xd21e515" name= -"xd21e515src">3</a> A German translation of this is said to be in -existence. 4. According to a newspaper report of 1716, there also -should exist an edition which begins: <i lang="la">Quamvis omnium -hominem intersit nosse veritatem, rari tamen boni illi qui eam norunt, -etc.</i>,<a class="noteref" id="xd21e524src" href="#xd21e524" name= -"xd21e524src">4</a> and ends, <i lang="la">Qui veritatis amantes sunt, -multum solatii inde capient, et hi sunt, quibus placere gestimus, nil -curantes mancipia, quae praejudicia oraculorum—infallibilium loco -venerantur</i>. <span class="pagenum">[<a id="pb13" href="#pb13" name= -"pb13">13</a>]</span></p> -<p class="par">5. Straube in Vienna made a reprint of the edition of -1598 in 1753.</p> -<p class="par">6. A new reprint is contained in a pamphlet edited by C. -C. E. Schmid and almost entirely confiscated, entitled: <i lang= -"de">Zwei seltene antisupernaturalistische manuscripte</i>. Two rare -anti-supernaturalistic manuscripts. (Berlin, Krieger in Giessen, -1792.)</p> -<p class="par">7. There recently appeared through W. F. Genthe an -edition, <i lang="la">De impostura religionum compendium s. liber de -tribus impostoribus</i>, Leipsic, 1833.</p> -<p class="par">8. Finally, through Gustav Brunet of Bordeaux an edition -founded upon the text of the 1598 edition was produced with the title, -<i lang="la">de Tribus Impostoribus</i>, MDIIC. Latin text collated -from the copy of the Duke de la Valliere, now in the Imperial -Library;<a class="noteref" id="xd21e548src" href="#xd21e548" name= -"xd21e548src">5</a> enlarged with different readings from several -manuscripts, <span class="pagenum">[<a id="pb14" href="#pb14" name= -"pb14">14</a>]</span>etc., and philologic and bibliographical notes by -Philomneste Junior, Paris, 1861 (?1867). Only 237 copies printed, and -is out of print and rare.</p> -<p class="par">9. An Italian translation of the same appeared in 1864 -by Daelli in Milan with title as above.</p> -<p class="par">10. A Spanish edition also exists taken from the same -source and under the same title. London (Burdeos) 1823.</p> -<p class="par">Note. All the preceding Bibliography is from the edition -of Emil Weller, Heilbronn 1876.—A. N.</p> -<p class="par">The only edition known to have been printed in the -United States was entitled “<a class="pglink xd21e43" title= -"Link to Project Gutenberg ebook" href= -"https://www.gutenberg.org/ebooks/50534">The Three -Impostors</a>.” Translated (with notes and illustrations) from -the French edition of the work, published at Amsterdam, 1776. -Republished by G. Vale, Beacon Office, 3 Franklin Square, New York, -1846, 84pp. 12<sup>o</sup>. A copy is in the Congressional Library at -Washington.</p> -<p class="par">From this I transcribe the following notes:</p> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">NOTE BY THE AMERICAN PUBLISHER.</h3> -</div> -<div class="divBody"> -<p class="par first">We publish this valuable work, for the reasons -contained in the following Note, of which we approve:</p> -<div class="div3 section"> -<div class="divHead"> -<h4 class="main">NOTE BY THE BRITISH PUBLISHER.</h4> -</div> -<div class="divBody"> -<p class="par first">The following little book I present to the reader -without any remarks on the different opinions relative to its -antiquity; as the subject is amply discussed in the body of the work, -and constitutes one of its most interesting and attractive features. -The Edition from which the present is translated was brought me from -<span class="pagenum">[<a id="pb15" href="#pb15" name= -"pb15">15</a>]</span>Paris by a distinguished defender of Civil and -Religious Liberty: and as my friend had an anxiety from a thorough -conviction of its interest and value, to see it published in the -English Language, I have from like feelings brought it before the -public, and I am convinced that it is eminently calculated to promote -the cause of Freedom, Justice and Morality.</p> -<p class="par signed"><span class="sc">J. Myles.</span></p> -</div> -</div> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">PREFACE BY THE TRANSLATOR.</h3> -</div> -<div class="divBody"> -<p class="par first">The Translator of the following little treatise -deems it necessary to say a few words as to the object of its -publication. It is given to the world, neither with a view to advocate -Scepticism, nor to spread Infidelity, but simply to vindicate the right -of private judgment. No human being is in a position to look into the -heart, or to decide correctly as to the creed or conduct of his fellow -mortals; and the attributes of the Deity are so far beyond the grasp of -limited reason, that man must become a God himself before he can -comprehend them. Such being the case, surely all harsh censure of each -other’s opinions and actions ought to be abandoned; and every one -should so train himself as to be enabled to declare with the humane and -manly philosopher</p> -<div class="blockquote"> -<p lang="la" class="par first">“<i>Homo sum, nihil <span class= -"corr" id="xd21e613" title="Source: humania">humani</span> me alienum -puto.</i>”</p> -</div> -<p class="par"></p> -<p class="par dateline">Dundee, September 1844.</p> -<hr class="tb"> -<p class="par"></p> -<p class="par">The Vale production is evidently translated from an -edition derived from the Latin manuscript which is the basis of the -translation given in this volume. The variations in the text of each -not being important, but <span class="pagenum">[<a id="pb16" href= -"#pb16" name="pb16">16</a>]</span>simply due to the different modes of -expression of the translators—the ideas conveyed being the -same.</p> -<p class="par">The Treatise in Vale’s edition concludes with the -following:</p> -<div class="lgouter"> -<p class="line">“Happy the man who, studying Nature’s -laws,</p> -<p class="line">Through known effects can trace the secret cause;</p> -<p class="line">His mind possessing in a quiet state,</p> -<p class="line">Fearless of Fortune, and resigned to Fate.”</p> -</div> -<p class="par first xd21e637">—<i>Dryden’s Virgil. Georgics -Book II, l. 700.</i></p> -<p class="par">There is also in the Library of Congress a volume -entitled “<i lang="fr">Traité des Trois -Imposteurs</i>.” <i lang="fr">En Suisse de l’imprimerie -philosophique</i>—1793. Boards 3½ × 5¾ -inches, containing the Treatise proper 112 pp. <i lang="fr">Sentimens -sur le traite des trois imposteurs</i>, (De la Monnaye) 32 pp. <i lang= -"fr">Response a la dissertation de M. de la Monnaye</i> 19 pp. signed -J. L. R. L. and dated at Leyden 1 Jan., 1716, to which this note is -appended: “This letter is from Sieur Pierre Frederic Arpe, of -Kiel, in Holstein, author of the apology of Vanini, printed at -Rotterdam in 8<sup>o</sup>, 1712.” The letter contains the -account of the discovery of the original Latin manuscript at -Frankfort-on-the-Main, in substance much the same as the translation -given in this edition.</p> -<p class="par">In the copy at the Congressional Library, I find the -following manuscript notes which may be rendered as follows: -“Voltaire doubted the existence of this work, this was in 1767. -See his letter to his Highness Monseigneur The Prince of -——. Letter V, Vol. 48 of his works, p. 312.”</p> -<p class="par">See Barbier <i lang="fr">Dict. des ouv. anon.</i> Nos. -18250, 19060, 21612.</p> -<p class="par"><i lang="la">De Tribus Impostoribus.</i> Anon.</p> -<p class="par"><i lang="fr">L’esprit de Spinosa trad. du latin -par Vroes.</i> <span class="pagenum">[<a id="pb17" href="#pb17" name= -"pb17">17</a>]</span></p> -<p class="par">In connection with this latter note, and observing the -name written at end of the colophon of the manuscript from which the -present edition is translated, it is probable that this same -<i>Vroese</i> was the author of another translation.</p> -<p class="par">Another remarkable copy is contained in the Library of -Congress, the title page of which is displayed as follows: <span class= -"pagenum">[<a id="pb18" href="#pb18" name="pb18">18</a>]</span></p> -<p class="par"></p> -<div class="figure xd21e685width" lang="fr"><img src= -"images/french-titlepage.png" alt="" width="480" height="644"> -<p class="par first">TRAITÉ<br> -DES<br> -TROIS IMPOSTEURS<br> -DES<br> -RELIGIONS DOMINANTES<br> -ET DU CULTE<br> -<i>d’apres l’analyse conforme à -l’histoire</i>.</p> -<p class="par">CONTENANT</p> -<p class="par">nombre d’observations morales, analogues à -celles mises à l’ordre du jour, pour -l’affermissement de la République, sa gloire, et -l’édification des peuples de tous les pays.</p> -<p class="par">ORNÉ DE TROIS GRAVURES.</p> -<p class="par">À PHILADELPHIE<br> -<i>sous l’auspices du général</i> WASHINGTHON<br> -ET SE TROUVE<br> -A PARIS <i>chez le citoyen</i> MERCIER, <i>homme de lettres</i>, <i>rue -du Cocq Honoré, No. 120</i>,<br> -LONDON, <i>at M<span class="corr" id="xd21e736" title= -"Not in source">.</span> Miller, libryre, Boon Street</i>,<br> -PICCADELLY.</p> -<p class="par">M.DCC.XCVI.</p> -</div> -<p class="par"></p> -<p class="par"><span class="sc">Note.</span>—This edition has -undoubtedly been translated from the original Latin -manuscript.—A. N.</p> -<p class="par">Translation. Treatise of the Three Impostors of the -governing Religions and worship, after an examination conformable to -history, containing a number of moral observations, analogous to those -placed in the order of the day for the support of the republic, its -glory, and the edification of the people of all countries. Ornamented -with three engravings. At Philadelphia under the auspices of General -Washington, and may be found at Paris at the house of Citizen Mercier -(Claude Francois Xavier<a class="noteref" id="xd21e753src" href= -"#xd21e753" name="xd21e753src">6</a>), man of letters, 120 Cocq -Honoré street, and at London at Mr. Miller’s, bookseller, -Boon street, Piccadelly, 1796. <span class="pagenum">[<a id="pb19" -href="#pb19" name="pb19">19</a>]</span></p> -<p class="par">On the following page may be found the following:</p> -<div lang="fr" class="blockquote"> -<p class="par first xd21e215">LE PEUPLE<br> -FRANÇAIS<br> -RECONNANT<br> -L’ÊTRE SUPRÊME<br> -L’IMMORTALITÉ DE L’AME<br> -ET LA LIBERTÉ DES CULTES</p> -</div> -<p class="par"></p> -<p class="par xd21e215">——<a class="noteref" id= -"xd21e775src" href="#xd21e775" name="xd21e775src">7</a></p> -<p lang="fr" class="par xd21e215">TRAITÉ<br> -DES<br> -<span class="sc">Religions Dominantes</span><a class="noteref" id= -"xd21e786src" href="#xd21e786" name="xd21e786src">8</a></p> -<div class="par"> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">Chapter</td> -<td class="cellTop">I.</td> -<td class="cellTop">Concerning God,</td> -<td class="cellTop">6</td> -<td class="cellRight cellTop">paragraphs.</td> -</tr> -<tr> -<td class="cellLeft">Chapter</td> -<td>II.</td> -<td>Reasons, etc.,</td> -<td>11</td> -<td class="cellRight"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -<tr> -<td class="cellLeft cellBottom">Chapter</td> -<td class="cellBottom">III.</td> -<td class="cellBottom">Religious,</td> -<td class="cellBottom">9</td> -<td class="cellRight cellBottom"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -</table> -</div> -</div> -<div class="lgouter"> -<div lang="fr" class="lg"> -<p class="line">“Les prêtres ne sont pas ce qu’un -vain peuple pense</p> -<p class="line">Notre crédulité fait toute leur -science.”</p> -</div> -<div class="lg"> -<p class="line">Priests are not what vain people think,</p> -<p class="line">Our credulity makes all their science.</p> -</div> -</div> -<div class="par first"> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">Chapter</td> -<td class="cellTop">IV.</td> -<td class="cellTop">Moses,</td> -<td class="cellTop">2</td> -<td class="cellRight cellTop">paragraphs.</td> -</tr> -<tr> -<td class="cellLeft cellBottom">Chapter</td> -<td class="cellBottom">V.</td> -<td class="cellBottom">Jesus Christ,</td> -<td class="cellBottom">10</td> -<td class="cellRight cellBottom"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -</table> -</div> -</div> -<p class="par xd21e215">Paragraph 2. <i>Politics</i>; paragraph 6. -<i>Morals</i>.</p> -<div class="par"> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">Chapter</td> -<td class="cellTop">VI.</td> -<td class="cellTop">Mahomet,</td> -<td class="cellTop">2</td> -<td class="cellRight cellTop">paragraphs.</td> -</tr> -<tr> -<td class="cellLeft">Chapter</td> -<td>VII.</td> -<td>Evident Truths,</td> -<td>6</td> -<td class="cellRight"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -<tr> -<td class="cellLeft">Chapter</td> -<td>VIII.</td> -<td>The Soul,</td> -<td>7</td> -<td class="cellRight"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -<tr> -<td class="cellLeft cellBottom">Chapter</td> -<td class="cellBottom">IX.</td> -<td class="cellBottom">Demons,</td> -<td class="cellBottom">7</td> -<td class="cellRight cellBottom"> -<table class="ditto"> -<tr class="s"> -<td>paragraphs.</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -</td> -</tr> -</table> -</div> -<span class="pagenum">[<a id="pb20" href="#pb20" name= -"pb20">20</a>]</span></div> -<p class="par">Facing page twenty-seven is a medallion copper plate of -<span class="sc">Moses</span>, around which are these words -(translated): “Moses saw God in the burning bush,” and -beneath the following from <i>Voltaire’s Pucelle</i> -(translated):</p> -<div class="lgouter"> -<p class="line">Alone on the summit of the mysterious mount</p> -<p class="line">As he desired, he closed his fortieth year.</p> -<p class="line">Then suddenly he appeared upon the plain</p> -<p class="line">With buck’s horns<a class="noteref" id= -"xd21e947src" href="#xd21e947" name="xd21e947src">9</a> shining on his -forehead.</p> -<p class="line">Which brilliant miracle in the mind of the -philosopher</p> -<p class="line">Created a prompt effect.”</p> -</div> -<p class="par first">In a note to par. II. occur the following lines -which translated read:</p> -<div class="lgouter"> -<p class="line">“How many changes a revolution makes:</p> -<p class="line">Heaven has brought us forth in happy time</p> -<p class="line">To see the world——Here the weak -<i>Italian</i></p> -<p class="line">Is frightened at the sight of a stole:</p> -<p class="line">The proud Frenchman astonished at nothing</p> -<p class="line">Boldly goes to defy the Pope at his capital</p> -<p class="line">And the grand Turk in turban, like a good -Christian,</p> -<p class="line">Recites the prayers of his faith</p> -<p class="line">And prays to God for the pagan Arab,</p> -<p class="line">Having no thought of any kind of expedient</p> -<p class="line">Nor means to destroy altars and idol worship.</p> -<p class="line">The Supreme Being his only and sole support,</p> -<p class="line">Does not exact for offering a single coin</p> -<p class="line">From any sect, from Jew nor plebeian:</p> -<p class="line">What need has He of Temple or archbishop?</p> -<p class="line">The heart of the just and the general good</p> -<p class="line">Shines like a brilliant sun on the halo of -glory.”</p> -</div> -<p class="par first">Then follows a “<span class="sc">Bouquet for -the Pope</span>”:</p> -<div class="lgouter"> -<p class="line">“Thou whom flatterers have invested with a vain -title,</p> -<p class="line">Shalt thou at this late day become the arbiter of -Europe?</p> -<p class="line">Charitable pontiff, and friend of humanity,</p> -<p class="line">Having so many sovereigns as fathers of families, -<span class="pagenum">[<a id="pb21" href="#pb21" name= -"pb21">21</a>]</span></p> -<p class="line">The successors of Christ, in the midst of the -sanctuary</p> -<p class="line">Have they not placed unblushingly, incest and -adultery?</p> -<p class="line">Be this the last of imposture and thy last sigh.</p> -<p class="line">Do thyself more honor, esteem and pleasure,</p> -<p class="line">Than all the monuments erected to the glory</p> -<p class="line">Of thy predecessors in the temple of memory.</p> -<p class="line">Let them read on thy tomb ‘he was worthy of -love,</p> -<p class="line">The <i>father</i> of the <i>Church</i> and <i>oracle of -the day</i>.’”</p> -</div> -<p class="par first">On the following page is a copper plate profile -portrait of Pius VI. surrounded by the words “<i lang= -"la">Senatus Populus Que Romanus</i>.” At the side <i lang= -"la">Principis Ecclesiae dotes vis Cernere Magni</i>. (Senate and -People of Rome—Prince of the Church endowed with power and great -wisdom.) Beneath:</p> -<div class="lgouter"> -<p class="line">“The talents of the learned and the virtues of -the wise,</p> -<p class="line">A noble and beneficent manner with which all are -charmed,</p> -<p class="line">Depict much better than this image</p> -<p class="line">The true portrait of Pius VI.”</p> -</div> -<p class="par first">Facing page fifty-one is a copper plate portrait -of <i>Mahomet</i>, and beneath this tribute:</p> -<div class="lgouter"> -<p class="line"><span class="corr" id="xd21e1061" title= -"Not in source">“</span>Know you not yet, weak and superb -man,</p> -<p class="line">That the humble insect hidden beneath a leaf</p> -<p class="line">And the imperious eagle who flies to heaven’s -dome,</p> -<p class="line">Amount to nothing in the eyes of the Eternal.</p> -<p class="line">All men are equal: not birth but virtue</p> -<p class="line">Distinguishes them apart.”</p> -</div> -<p class="par first">Then there are inserted a number of verses, some -of the titles reading:</p> -<ul> -<li>“Homage to the Supreme Being.”</li> -<li>“Voltaire Admitted to Heaven.”</li> -<li>“Homage to the Eternal Father.”</li> -<li>“Bouquet to the Archbishop of Paris.”</li> -<li>“Infinite Mercy—Consolation for Sinners.”</li> -<li>“Lots of Room in Heaven.”</li> -<li>“The Holy Spirit Absent from Heaven,” etc.</li> -</ul> -<p class="par"><span class="pagenum">[<a id="pb22" href="#pb22" name= -"pb22">22</a>]</span></p> -<p class="par">Concluding with “A Picture of France at the Time -of the Revolution.”</p> -<div class="lgouter"> -<p class="line">“Nobility without souls, a fanatical clergy.</p> -<p class="line">Frightful tax gatherers gnawing a plucked people.</p> -<p class="line">Faith and customs a prey to designing persons.</p> -<p class="line">A price set upon the head of the <span class= -"sc">Chancellor</span> (Maupeou).</p> -<p class="line">The skeleton of a perfidious Senate.</p> -<p class="line">Not daring to punish a parricidal conspiracy.</p> -<p class="line">O, my country! O, France! Thy miseries</p> -<p class="line">Have even drawn tears from Rome.<a class="noteref" id= -"xd21e1115src" href="#xd21e1115" name="xd21e1115src">10</a></p> -<p class="line">If you have no <span class="sc">Republic</span>, and no -pure legislators</p> -<p class="line">Like exist in America, to deliver you from the -oppression</p> -<p class="line">Of a tyrannous empire of knaves, brigands and -robbers;</p> -<p class="line">Like the British cabinet and the skillful Pitt, chief -of flatterers,</p> -<p class="line">Who with his magic lantern fascinates even the wise -ones.</p> -<p class="line">This clique will soon be seen to fall, if the French -become the conquerors</p> -<p class="line">Of this ancient slavery, and show themselves the proud -protectors</p> -<p class="line">Of their musical <span class= -"sc">Carmagnole</span>.</p> -<p class="line">In the name of kings and emperors, how much iniquity -and horror</p> -<p class="line">Which are recorded in history, cause the reader to -shudder with fright.</p> -<p class="line">The entrance of friends in <span class= -"sc">Belgium</span>, to the eyes of those who know,</p> -<p class="line">Is it not an unique epoch?</p> -<p class="line">And this most flattering tie, sustained by a heroic -compact,</p> -<p class="line">Will be the desire of all hearts.<span class="corr" id= -"xd21e1156" title="Not in source">”</span></p> -</div> -<p class="par first xd21e215">À BOSTON</p> -<p class="par xd21e215">under the protection of Congress.</p> -<p class="par">Bound in this volume is a pamphlet entitled -“<span class="sc" lang="fr">La Fable de Christ -devoilée</span>.” Paris: Franklin Press. 75 Rue de Clery. -2nd year of the Republic. Also, <span class="pagenum">[<a id="pb23" -href="#pb23" name="pb23">23</a>]</span>“<span class="sc" lang= -"fr">Éloge non-funèbre de Jesus et du -Christianisme.</span> <i>Printed on the débris of the Bastille, -and the funeral pile of the Inquisition.</i> 2nd year of Liberty, and -of Christ 1791.<span class="corr" id="xd21e1176" title= -"Not in source">”</span></p> -<p class="par">Another closes the volume: “<span class="sc" lang= -"fr">Lettres Philosophique sur St. Paul</span>: <span lang="fr">sur sa -doctrine, politique, morale, & réligieuse<span class="corr" -id="xd21e1186" title="Source: .">,</span> & sur plusieurs points de -la réligion chrétienne considerées -politiquement.<span class="corr" id="xd21e1189" title= -"Not in source">”</span> (J. P. Brissot de Warville.)</span> -Translated from the English by the philosopher de Ferney and found in -the portfolio of M. V. his ancient secretary. Neuchatel en Suisse -1783.</p> -<p class="par">Note translated from the edition “<i lang="fr">En -Suisse, de l’imprimerie philosophique</i>,” 1793.</p> -<p class="par">In a response to M. de la Monnoye, who laboriously -endeavored to refute the existence of the treatise entitled “The -Three Impostors,” and which reply in addition to M. de la -Monnoye’s arguments appear in connection with some of the -translations of the treatise, occurs the following introduction to the -account of the discovery of the original manuscript: “I have by -me a more certain means of overturning this dissertation of M. de la -Monnoye, when I inform him that I have read this celebrated little work -and that I have it in my library. I will give you and the public an -account of the manner in which I discovered it, and as it is in my -possession I will subjoin a short but faithful description of -it.”</p> -<p class="par">Here follows a summary of the contents and the -Dissertation, in substance the same as our manuscript; the response -concluding as follows:</p> -<p class="par">“Such is the anatomy of this celebrated work. I -might have given it in a manner more extended and <span class= -"pagenum">[<a id="pb24" href="#pb24" name="pb24">24</a>]</span>more -minute; but besides that this letter is already too long, I think that -enough has been said to give insight into the nature of its contents. A -thousand other reasons which you will well enough understand, have -prevented me from entering upon it to so great length as I could have -done; “<i lang="la">Est modus in rebus</i>.”<a class= -"noteref" id="xd21e1210src" href="#xd21e1210" name= -"xd21e1210src">11</a></p> -<p class="par">“Now although this book were ready to be -printed<a class="noteref" id="xd21e1215src" href="#xd21e1215" name= -"xd21e1215src">12</a> with the preface in which I have given its -history, and its discovery, with some conjectures as to its origin, and -a few remarks which may be placed at its conclusion, yet I do not -believe that it will live to see the day when men will be compelled all -at once to quit their opinions and their imaginations, as they have -quitted their syllogisms, their canons, and their other antiquated -modes. As for me I will not expose myself to the <i>Theological -stylus</i><a class="noteref" id="xd21e1226src" href="#xd21e1226" name= -"xd21e1226src">13</a>—which I fear as much as Fra-Poula feared -the Roman stylus—to afford to a few learned men the pleasure of -reading this little treatise; but neither will I be so superstitious, -on my death bed, as to cause it to be thrown into the flames, which we -are informed was done by Salvius, the Swedish ambassador, <span class= -"pagenum">[<a id="pb25" href="#pb25" name="pb25">25</a>]</span>at the -peace of Munster. Those who come after me may do what seems to them -good—they can not disturb me in the tomb. Before I descend to -that, I remain with much respect, your most obedient servant,</p> -<p class="par signed">J. L. R. L.</p> -<p class="par dateline">“Leyden, 1st January, 1716.”</p> -<p class="par">This letter was written by Mr. Pierre Frederick Arpe, of -Kiel, in Holstein; the author of an apology for Vanini, printed in -octavo at Rotterdam, 1712.</p> -<p class="par"></p> -<div class="figure xd21e1238width"><img src="images/flame.png" alt= -"Flame surrounded by wreath." width="88" height="97"></div> -<p class="par"><span class="pagenum">[<a id="pb26" href="#pb26" name= -"pb26">26</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e358" href="#xd21e358src" name="xd21e358">1</a></span> -<span class="sc">The History of the Three Infamous Impostors of this -Age.</span></p> -<p class="par footnote">1. <i>Padre Ottomano</i>, a pretended son of -the Sultan of Turkey who flourished about 1650, and who latterly, under -the above title, became a <i>Dominican Friar</i>.</p> -<p class="par footnote">2. <i>Mahomed Bei, alias Joannes Michael -Cigala</i>, who masqueraded as a Prince of the Ottoman family, a -descendant of the Emperor Solyman the Magnificent, and in other -characters about 1660.</p> -<p class="par footnote">3. <i><span class="corr" id="xd21e379" title= -"Source: Sabatai">Sabbatai</span> Sevi</i>, the pretended Messiah of -the Jews, “the Only and First-borne Son of God,” who amused -the Jews and Turks about 1666. <a class="fnarrow" href= -"#xd21e358src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e414" href="#xd21e414src" name="xd21e414">2</a></span> <i lang= -"fr">La vie et l’esprit de <span class="corr" id="xd21e418" -title="Source: W.">M.</span> Benoit de Spinosa</i> was published -without the author’s name, in Amsterdam 1719. In the -“<span lang="fr">Preface du Copiste</span>” it is stated -that the author of it is not known, but that if a conjecture might be -permitted it might be said, perhaps with certitude, that the book is -the work of the late Mr. Lucas, so famous for his Quintessences and for -his manners and way of living.</p> -<p class="par footnote">Kuno Fischer, in his <i lang="de">Descartes und -seine <span class="corr" id="xd21e429" title= -"Source: schule">Schule</span></i>. <span lang="de">Zweiter -<span class="corr" id="xd21e434" title= -"Source: theil">Theil</span></span>, Heidelberg, 1889, p. 101, -says:</p> -<p class="par footnote">“The real author of the work is not known -with entire certainty; probably the author was Lucas, a physician at -the Hague, notorious in his own day; others name as author a certain -Vroese.”</p> -<p class="par footnote">Freudenthal, in his <i lang="de">Die -Lebensgeschichte Spinoza’s</i>. Leipzig, 1899, writing of the -various conjectures as to the authorship of the book, states that W. -Meyer has lately sought to prove that Johan Louckers, a Hague attorney, -was the author, but that the authorship had not been settled.</p> -<p class="par footnote">Oettinger in his <i lang="fr">Bibliographie -Biographie Universelle</i>, Bruxelles 1854, p. 1707, gives Lucas Vroese -as the author.</p> -<p class="par footnote">It has also been suggested that Lucas and -Vroese were two men and together wrote the book.</p> -<p class="par footnote">The authority for ascribing the book to Vroese, -of whose life no particulars seem to have been recorded, appears to be -the following passage in the <i lang="fr">Dictionnaire Historique</i>, -par Prosper Marchand, à la Haye, 1758, v. 1., p. 352:</p> -<p class="par footnote" lang="fr">“A la fin d’une copie -manuscrit de ce Traité que j’ai vûe et lûe, on -lui donne pour véritable Auteur a Mr. Vroese, conseiller de la -cour de Brabant à la Haie, dont Aymon et Rousset -retouchèrent le langage; et que ce dernier y ajouta la -<i>Dissertation</i> ou <i>Réponse</i> depuis imprimée -chez Scheurleer.”</p> -<p class="par footnote">The name “Vroese” appears at the -side of <span class="corr" id="xd21e467" title= -"Not in source">the</span> colophon at end of our translation, but -probably as a reference only. <a class="fnarrow" href= -"#xd21e414src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e515" href="#xd21e515src" name="xd21e515">3</a></span> This is -probably a Latin edition of the original manuscript from which our -translation was made.—<span class="sc">Ed.</span> <a class= -"fnarrow" href="#xd21e515src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e524" href="#xd21e524src" name="xd21e524">4</a></span> See -translation Chap. 1 “Of God,” first two -lines. <a class="fnarrow" href="#xd21e524src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e548" href="#xd21e548src" name="xd21e548">5</a></span> -DISRAELI’S CURIOSITIES OF LITERATURE.</p> -<p class="par footnote xd21e215">Title, “Literary -Forgeries.”</p> -<p class="par footnote">“The Duc de la Valliere and the Abbe de -St. Leger, once concerted together to supply the eager purchaser of -literary rarities with a copy of “De Tribus Impostoribus,” -a book, by the date, pretended to have been printed in 1598, though -probably a modern forgery of 1698. The title of such a book had long -existed by rumor, but never was a copy seen by man. Works printed with -this title have all been proved to be modern fabrications—a copy -however of the ‘<span lang="fr">introuvable</span>’ -original was sold at the Duc de la Valliere’s sale. The history -of this volume is curious. The Duc and the Abbe having manufactured a -text had it printed in the old Gothic character, under the title -‘<span lang="la">De Tribus Impostoribus</span>.’ They -proposed to put the great bibliopobet, De Bure, in good humor, whose -agency would sanction the imposition. They were afterwards to dole out -copies at 25 louis each, which would have been a reasonable price for a -book which no one ever saw! They invited De Bure to dinner, flattered -and cajoled him, and, as they imagined at the moment they had wound him -up to their pitch, they exhibited their manufacture—the keen-eyed -glance of the renowned cataloguer of the ‘<span lang= -"fr">Bibliographie Instructive</span>’ instantly shot like -lightning over it, and like lightning, destroyed the whole edition. He -not only discovered the forgery but reprobated it! He refused his -sanction; and the forging Duc and Abbe, in confusion suppressed the -‘<span lang="fr">livre introuvable</span>’; but they owed a -grudge to the honest bibliographer and attempted to write down the work -whence the De Bures derive their fame.” <a class="fnarrow" -href="#xd21e548src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e753" href="#xd21e753src" name="xd21e753">6</a></span> The names -are noted on title page in pencil. <a class="fnarrow" href= -"#xd21e753src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e775" href="#xd21e775src" name="xd21e775">7</a></span> The French -nation recognize the Supreme Being, the Immortality of the Soul, and -the Freedom of Worship. <a class="fnarrow" href= -"#xd21e775src">↑</a></p> -<p class="par footnote" lang="en"><span class="label"><a class= -"noteref" id="xd21e786" href="#xd21e786src" name= -"xd21e786">8</a></span> Treatise of the Dominant -Religions. <a class="fnarrow" href="#xd21e786src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e947" href="#xd21e947src" name="xd21e947">9</a></span> In old -prints Moses is always depicted with horns on his -forehead. <a class="fnarrow" href="#xd21e947src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1115" href="#xd21e1115src" name="xd21e1115">10</a></span> When -they weep at Rome, they do not laugh in Paris. <a class="fnarrow" -href="#xd21e1115src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1210" href="#xd21e1210src" name="xd21e1210">11</a></span> There -is a measure in everything. <a class="fnarrow" href= -"#xd21e1210src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1215" href="#xd21e1215src" name="xd21e1215">12</a></span> As to -the <i>printing</i> of the book they can bring forward no <i>proof</i> -whatever of its having being done prior to this date (1716) and it is -impossible to conceive that Frederick, surrounded as he was by enemies, -would have circulated a work which gave a fair opportunity of -proclaiming his infidelity. It is probable therefore that there were -only two copies, the original one and that sent to Otho of Bavaria. J. -L. R. L. <a class="fnarrow" href="#xd21e1215src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1226" href="#xd21e1226src" name="xd21e1226">13</a></span> This -phrase is frequently employed to express ecclesiastical criticism. Its -first application however had a more pungent meaning. The individual -here alluded to having boldly assailed the errors of the Church was -attacked one evening by an assassin. Fortunately the blow did not prove -fatal; but the weapon (a stylus, or dagger, which is also the Latin -name for a pen) having been left in the wound, on his recovery he wore -it in his girdle labelled, “The Theological Stylus,” or Pen -of the Church. The trenchant powers of this instrument have more -frequently been employed to repress truth, than to refute -argument. <a class="fnarrow" href="#xd21e1226src">↑</a></p> -</div> -</div> -<div id="dissertation" class="div1 introduction"><span class= -"pagenum">[<a href="#xd21e4998">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">DISSERTATION ON THE BOOK OF THE THREE IMPOSTORS.</h2> -</div> -<div class="divBody"> -<p class="par first">More than four hundred years have elapsed since -this little treatise was first mentioned, the title of which has always -caused it to be qualified as impious, profane and worthy of the fire. I -am convinced that none of those who have mentioned it have read it, and -after having examined it carefully, it can only be said that it is -written with as much discretion as the matter would allow to a man -persuaded of the falsehood of the things which he attacked, and -protected by a powerful prince, under whose direction he wrote.</p> -<p class="par">There have been but few scholars whose religious beliefs -were dubious, who have not been credited with the authorship of this -treatise.</p> -<p class="par"><i><span class="corr" id="xd21e1253" title= -"Source: Avervoes">Averroes</span></i>, a famous Arabian commentator on -Aristotle’s works, and celebrated for his learning, was the first -to whom this production was attributed. He lived about the middle of -the twelfth century when the “three impostors” were first -spoken of. He was not a Christian, as he treated their religion as -“the Impossible,” nor a Jew, whose law he called “a -Religion for Children,” nor a Mahometan, for he denominated their -belief “a Religion for Hogs.” He finally died a -Philosopher, that is to say, without having subscribed to the opinions -of the vulgar, and that was sufficient to publish him as the enemy of -the law makers of the three Religions that he had scorned.</p> -<p class="par"><i>Jean Bocala</i>, an Italian scholar of a happy -disposition, and consequently not much imbued with <span class= -"pagenum">[<a id="pb27" href="#pb27" name="pb27">27</a>]</span>bigotry, -flourished in the middle of the fourteenth century. A fable that he -ventured in one of his works, concerning “Three Rings,” has -been regarded as evidence of this execrable book whose author was -looked for, and this was considered sufficient to attribute the -authorship to him long after his death.</p> -<p class="par"><i>Michael Servetus</i>, burned at Geneva (1553) by the -pitiless persecution of <i>Mr. John Calvin</i>, he not having -subscribed <span class="corr" id="xd21e1269" title= -"Not in source">to</span> either the Trinity or the Redeemer, it became -proper to attribute to him the production of this impious volume.</p> -<p class="par"><i>Etienne Dolit</i>, a printer at Paris, and who ranked -among the learned, was led to the stake—to which he had been -condemned as a Calvinist in 1543—with a courage comparable to -that of the first martyrs. He therefore merited to be treated as an -atheist, and was honored as the author of the pamphlet against the -“Three Impostors.”</p> -<p class="par"><i>Lucilio Vanini</i>, a Neapolitan, and the most noted -atheist of his time, if his enemies may be believed, fairly proved -before his judges—however he may have been convinced—the -truth of a Providence, and consequently a God. It sufficed however for -the persecution of his enemies, the Parliament of Toulouse, who -condemned him to be burned as an atheist, and also to merit the -distinction of having composed, or at least having revived, the book in -question.</p> -<p class="par">I am not sure but what <i>Ochini</i> and <i>Postel</i>, -<i>Pomponiac</i> and <i>Poggio</i> the Florentine, and -<i>Campanella</i>, all celebrated for some particular opinion condemned -by the Church of their time, were for that reason accused as atheists, -and also adjudged without trouble, the authors of the little truth for -whom a parent was sought. <span class="pagenum">[<a id="pb28" href= -"#pb28" name="pb28">28</a>]</span></p> -<p class="par">All that famous critics have published from time to time -of this book has excited the curiosity of the great and wise to -determine the author, but without avail.</p> -<p class="par">I believe that several treatises printed with the title -“<i lang="la">de Tribus Impostoribus</i>,” such as that of -<i>Kortholt</i> against <i>Spinosa</i>, <i>Hobbes</i> and the <i>Baron -Cherbourg</i>; that of the false <i>Panurge</i> against <i lang= -"fr">Messieurs Gastardi</i>, <i>de Neure</i> and <i>Bernier</i> have -furnished many opportunities for an infinity of half-scholars who only -speak from hearsay, and who often judge a book by the first line of the -title. I have, like many others who have examined this work, done so in -a superficial manner. Though I am a delver in antiquities, and a -decipherer of manuscript, chance having caused the pamphlet to fall -into my hands at one time, I avow that I gave neither thought to the -production nor to its author.</p> -<p class="par">Some business affairs having taken me to -<i>Frankfort-on-the-Main</i> about the month of April, (1706), that is -about fifteen days after the Fair, I called on a friend named -<i>Frecht</i>, a Lutheran theological student, whom I had known in -Paris. One day I went to his house to ask him to take me to a -bookseller where he could serve me as interpreter. We called on the way -on a Jew who furnished me with money and who accompanied us.</p> -<p class="par">Being engaged in looking over a catalog at the book -store, a German officer entered the shop, and said to the bookseller -without any form of compliment, “If among all the devils I could -find one to agree with you, I would still go and look for another -dealer.” The bookseller replied that “500 Rix dollars was -an excessive price, and that he ought to be satisfied with the 450 that -he offered.” The officer told him to “go <span class= -"pagenum">[<a id="pb29" href="#pb29" name="pb29">29</a>]</span>to the -Devil,” as he would do nothing of the sort, and was about to -leave. <i>Frecht</i>, who recognized him as a friend, stopped him and -having renewed his acquaintance, was curious to know what bargain he -had concluded with the bookseller. The officer carelessly drew from his -pocket a packet of parchment tied by a cord of yellow silk. “I -wanted,” said he, “500 Rix dollars to satisfy me for three -manuscripts which are in this package, but Mr. Bookseller does not wish -to give but 450.” Frecht asked if he might see the curiosities. -The officer took them from his pocket, and the Jew and myself who had -been merely spectators now became interested, and approached Frecht, -who held the three books.</p> -<p class="par">The first which Frecht opened was an Italian imprint of -which the title was missing, and was supplied by another written by -hand which read</p> -<p class="par">“<i lang="it">Specchia della Bestia -Triomphante.</i>” The book did not appear of ancient date, and -had on the title neither year nor name of printer.</p> -<p class="par">We passed to the second, which was a manuscript without -title, the first page of which commenced “OTHONI <i lang= -"it">illustrissimo amico meo charissimo</i>. <i>F. I. s. d.</i>” -This embraced but two lines, after which followed a letter of which the -commencement was “<i lang="la">Quod de tribus famosissimis -Nationum Deceptoribus in ordinem. Justu. meo digesti Doctissimus ille -vir, que cum Sermonem de illa re in Museo meo habuisti exscribi curavi -atque codicem illum stilo aeque, vero ac puro scriptum ad te ut primum -mitto, etenim ipsius per legendi te accipio -cupidissimum.</i>”</p> -<p class="par">The other manuscript was also Latin, and without title -like the other. It commenced with these words—from <i>Cicero</i> -if I am not mistaken: “<i lang="la">An. I. liber <span class= -"pagenum">[<a id="pb30" href="#pb30" name="pb30">30</a>]</span>de Nat. -Deor. Qui Deos esse dixerunt tantu sunt in Varietate et dissentione -constituti ut eorum molestum sit dinumerare sententias. Altidum freri -profecto potest ut eorum nulla, alterum certi non potest ut plus unum -vera fit. Summi quos in Republica obtinnerat honores orator ille -Romanus, ea que quam servare famam Studiote curabat, in causa fuere -quod in Concione Deos non ansus sit negare quamquam in contesta -Philosophorum, etc.</i>”</p> -<p class="par">We paid but little attention to the Italian production, -which only interested our Jew, who assured us that it was an invective -against Religion. We examined several phrases of the latter by which we -mutually agreed that it was a system of <i>Demonstrated Atheism</i>. -The second, which we have mentioned, attracted our entire attention, -and Frecht having persuaded his friend, whose name was -<i>Tausendorff</i>, not to take less than 500 Rix dollars, we left the -bookseller’s shop, and Frecht, who had his own ideas, took us to -his inn, where he proposed to his friend to empty a bottle of good wine -together. Never did a German decline a like proposition, so Frecht -immediately ordered the wine, and asked Tausendorff to tell us how -these manuscripts fell into his possession.</p> -<p class="par">After enjoying his portion of <i>six</i> bottles of old -Moselle, he told us that after the victory at Hochstadt<a class= -"noteref" id="xd21e1388src" href="#xd21e1388" name="xd21e1388src">1</a> -and the flight of the Elector of Bavaria, he was one of those who -entered Munich, and in the palace of His Highness, he went from room to -room until he reached the library. Here his eyes fell by chance on the -package of parchments with the silk cord, and believing them to be -important papers or curiosities, he could not resist the temptation of -putting them in his pocket. <span class="pagenum">[<a id="pb31" href= -"#pb31" name="pb31">31</a>]</span>He was not deceived when he opened -the package and convinced himself. This recital was accompanied by many -soldier-like digressions, as the wine had a little disarranged the -judgment of Tausendorff. Frecht, who, during the story, perused the -manuscript, took the chance of a refusal by asking his friend to allow -him to take the book until the next day. Tausendorff, whom the wine had -made generous, consented to the request of Frecht, but he exacted a -terrible oath that he would neither copy it or cause it to be done, -promising to come for it on Sunday and empty some more bottles of wine, -which he found to his taste.</p> -<p class="par">This obliging officer had no sooner left than we -commenced to decipher it. The writing was so small, full of -abbreviations, and without punctuation, that we were nearly two hours -in reading the first page, but as soon as we were accustomed to the -method we commenced to read it more easily. I found it so accurate and -written with so much care, that I proposed to Frecht an equivocal -method of making a copy without violating the oath which he had taken: -which method was to make a <i>translation</i>. The conscience of a -<i>theologian</i> did not but find difficulties in such proposal, but I -removed them as I could, assuming the sin myself, and in the end he -consented to work on the translation which was finished before the time -fixed by Tausendorff.</p> -<p class="par">This is the way in which this book came into our hands. -Many would have desired to possess the original but we were not rich -enough to buy it. The bookseller had a commission from a Prince of the -House of Saxony, who knew that it had been taken from the library at -Munich, and he was to spare no effort to secure it, if he found it, by -paying the 500 <span class="pagenum">[<a id="pb32" href="#pb32" name= -"pb32">32</a>]</span>Rix dollars to Tausendorff who went away several -days after, having regaled us in his turn.</p> -<p class="par">Passing to the origin of the book, and its author, one -can hardly give an account of either only by consulting the book itself -in which but little is found except for the base of conjecture. There -is only a letter at the beginning, and which is written in another -character from the rest of the book, which gives any light. We find it -addressed <i lang="it">OTHONI, Illustrissimo</i>. The place where the -manuscript was found, and the name OTHO put together warrants the -belief that it was addressed to the <i>Illustrious Otho, lord of -Bavaria</i>. This prince was grandson of <i>Otho, the Great; Count of -Schiren and Witelspach</i> from whom the House of Bavaria and the -Palatine had their origin. The Emperor <i>Frederick -Barbarossa</i><a class="noteref" id="xd21e1418src" href="#xd21e1418" -name="xd21e1418src">2</a> had given him Bavaria for his fidelity, after -having taken it from <i>Henry the Lion</i> to punish him for his -inconsistency in taking the part of his enemies. <i>Louis I.</i> -succeeded his father, <i>Otho the Great</i>, and left Bavaria—in -the possession of which he <span class="pagenum">[<a id="pb33" href= -"#pb33" name="pb33">33</a>]</span>had been disturbed by <i>Henry the -Lion</i>—to his son <i>Otho</i>, surnamed the <i>Illustrious</i>, -who assured his possession by wedding the daughter of Henry. This -happened about the year 1230, when <i>Frederick II.</i>, Emperor of -Germany, returned from Jerusalem, where, at the solicitation of <i>Pope -Gregory IX.</i>, he had pursued the war against the Saracens, and from -whence he returned irritated to excess against the Holy Father who had -incensed his army against him, as well as the <i>Templars</i> and the -<i>Patriarch</i> of <i>Jerusalem</i>, until the Emperor refused to obey -the Pope.</p> -<p class="par"><i>Otho the Illustrious</i> recognizing the obligations -that his family were under to the family of the Emperor, took his part -and remained firmly attached to him, notwithstanding all the -vicissitudes of fortune of Frederick.</p> -<p class="par">Why these historical reminiscences? To sustain the -conjecture that it was to this <i>Otho the Illustrious</i> that this -copy of the pamphlet of the <i>Three Impostors</i> was addressed. By -whom? This is why we are led to believe that the F. I. s. d<span class= -"corr" id="xd21e1589" title="Not in source">.</span> which follows -<i lang="la">L’amico meo carissimo</i>, and which we interpret -FREDERICUS. <span class="pagenum">[<a id="pb34" href="#pb34" name= -"pb34">34</a>]</span><i lang="la">Imperator salutem Domino</i>. Thus -this would be by The <i>Emperor Frederick II.</i>, son of <i>Henry -IV.</i> and grandson of <i>Frederick Barbarossa</i>, who, succeeding to -their Empire, had at the same time inherited the hatred of the Roman -Pontiffs.<a class="noteref" id="xd21e1609src" href="#xd21e1609" name= -"xd21e1609src">3</a></p> -<p class="par">Those who have read the history of the Church and that -of the Empire, will recall with what pride and arrogance the indolent -<i>Alexander III.</i> placed his foot on the neck of <i>Frederick -Barbarossa</i>, who came to him to sue for peace. Who does not know the -evil that the Holy See did to his son <i>Henry VI.</i>, against whom -his own wife took up arms at the persuasion of the Pope? At last -<i>Frederick II.</i> uniting in himself all the resolution which was -wanting in his father and grandfather, saw the purpose of <i>Gregory -IX.</i>, who seemed to have marshalled on his side all the hatred of -<i>Alexander</i>, <i>Innocent</i> and <i>Honorius</i> against his -<i>Imperial Majesty</i>. One brought the steel of persecution, and the -other the lightning of excommunication, and furiously they vied with -each other in circulating infamous libels. This, it seems to me, is -warrant sufficient to apply these happenings to the belief that this -book was by order of the Emperor, who was incensed against religion by -the vices of its Chief, and written by the <i lang="la">Doctissimus -vir</i>, who is mentioned in the <span class="pagenum">[<a id="pb35" -href="#pb35" name="pb35">35</a>]</span>letter as having composed this -treatise, and which consequently owes its existence not so much to a -search for truth, as to a spirit of hatred and implacable -animosity.</p> -<p class="par">This conjecture may be further confirmed by remarking -that this book was never mentioned only since the <i lang= -"fr">régime</i> of that Emperor, and even during his reign it -was attributed him, since <i lang="fr">Pierre des Vignes</i>, his -secretary, endeavored to cast this false impression on the enemies of -his master, saying that they circulated it to render him odious.</p> -<p class="par">Now to determine the <i lang="la">Doctissimus vir</i> -who is the author of the book in question. First, it is certain that -the epoch of the book was that which we have endeavored to prove. -Second, that it was encouraged by those accused of its authorship, -possibly excepting <i><span class="corr" id="xd21e1678" title= -"Source: Avervoes">Averroes</span></i>, who died before the birth of -<i>Frederick II.</i> All the others lived a long time, even entire -centuries after the composition of this work. I admit that it is -difficult to determine the author only by marking the period when the -book first made its appearance, and in whatever direction I turn, I -find no one to whom it could more probably be attributed than <i lang= -"fr">Pierre des Vignes</i> whom I have mentioned.</p> -<p class="par">If we had not his tract “<i lang="la">De poteste -Imperiali</i>,” his other epistles suffice to show with what zeal -he entered into the resentment of <i>Frederick II.</i> (whose Secretary -he was) against the Holy See. Those who have spoken of him, -<i>Ligonius</i>, <i>Trithemus</i> and <i>Rainaldi</i>, furnish such an -accurate description of him, his condition and his spirit, that after -considering this I cannot remark but that this evidence favors my -conjecture. Again, as I have remarked, he himself spoke of this book in -his epistles, and he endeavored to accuse the <span class= -"pagenum">[<a id="pb36" href="#pb36" name="pb36">36</a>]</span>enemies -of his master to lessen the clamor made to encourage the belief that -this Prince was the author. As he had taken the greater part, he did -not greatly exert himself to lessen the injurious noise, so that if the -accusation was strengthened by passing for a long time from mouth to -mouth it would not fall from the Master on his Secretary, who was -probably more capable of the production than a great Emperor, always -occupied with the clamors of war and always in fear of the thunders of -the Vatican. In one word, the Emperor, however valiant and resolute, -had no time to become a scholar like <i>Pierre des Vignes</i>, who had -given all the necessary attention to his studies, and who owed his -position and the affection of his Master entirely to his learning.</p> -<p class="par">I believe that we can conclude from all this, that this -little book <i lang="la">Tribus famosissimus Nationum Deceptoribus</i>, -for that is its true title, was composed after the year 1230 by command -of the Emperor <i>Frederick II.</i> in hatred of the Court of Rome: and -it is quite apparent that <i>Pierre des Vignes</i>, Secretary to the -Emperor, was the author.<a class="noteref" id="xd21e1721src" href= -"#xd21e1721" name="xd21e1721src">4</a></p> -<p class="par">This is all that I deem proper for a preface to this -little treatise, and as it contains many naughty allusions, to prevent -that in the future, it may not be again attributed to those who perhaps -never entertained such ideas.</p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1388" href="#xd21e1388src" name="xd21e1388">1</a></span> Sep. 20, -1703. <a class="fnarrow" href="#xd21e1388src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1418" href="#xd21e1418src" name="xd21e1418">2</a></span> -<i>Frederick Barbarossa</i> was Emperor of Germany in 1152 and was -drowned during Crusade in Syria June 10, 1190. He created <i>Henry the -Lion</i> (? Henry VI.) Duke of Bavaria in 1154, expelled him in 1180, -and Henry died 1195.</p> -<p class="par footnote"><i>Otho the Great</i>, Count of Witelspach, was -made Duke of Bavaria 1180, and died 1183. He was the grandfather of -<i>Otho the Illustrious</i>, who gained the Palatinate and was -assassinated in 1231. He married the daughter of <i>Henry the Lion</i> -about 1230.</p> -<p class="par footnote"><i>Henry VI</i> succeeded to the Empire on -death of his father, <i>Frederick Barbarossa</i>, 1190, and died -1195—that is if <i>Henry the Lion</i> and <i>Henry VI</i> are -identical.</p> -<p class="par footnote"><i>Frederick II</i>, son of <i>Henry VI</i>, -began to reign (?) 1195, and was living 1243.</p> -<p class="par footnote">The succession of Popes during the period -1152–1254 (Haydn’s Dict. of Dates), was as follows:</p> -<p class="par footnote"><i>Anastasius IV</i>, 1153, <i>Adrian IV</i>, -1154, (Nicholas Brakespeare, the only Englishman elected Pope. -Frederick I. prostrated himself before him, kissed his foot, held his -stirrup, and led the white palfrey on which he rode.)</p> -<p class="par footnote"><i>Alexander III.</i> 1159, (Canonized Thomas -à Becket and resisted Frederick I.) <i>Victor V.</i> 1159, -<i>Pascal III.</i> 1164, <i>Calixtus III.</i> 1168, <i>Lucius III.</i> -1181.</p> -<p class="par footnote"><i>Urban III.</i> 1185, (<i>opposed Frederick -I.</i>) <i>Gregory VIII.</i> (2 months) 1187. <i>Clement III.</i> 1187, -proclaimed third Crusade.</p> -<p class="par footnote"><i>Celestin III.</i> 1191. <i>Innocent III.</i> -1198, excommunicated John, King of England. <i>Honorius III.</i> 1216, -learned and pious. <i>Gregory IX.</i> 1227, preached new Crusade. -<i>Celestine IV.</i> 1241. <i>Innocent IV.</i> 1243–1254 -(<i>opposed Frederick II.</i>)<span class="corr" id="xd21e1519" title= -"Not in source">.</span></p> -<p class="par footnote">If <i>Frederick II.</i> caused pamphlet to be -written about 1230, <i>it could not have been burned by Honorius -III.</i>, who reigned as Pope 1216–1227, but by <i>Gregory -IX<span class="corr" id="xd21e1532" title="Not in source">.</span></i>, -who reigned 1227–1241, who sent <i>Frederick II.</i> to the -Crusades, upset his affairs while he was gone, and against whom the -“Dissertation” says the pamphlet was -written. <a class="fnarrow" href="#xd21e1418src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1609" href="#xd21e1609src" name="xd21e1609">3</a></span> Carlyle, -in his “<i>History of Frederick II. of Prussia, called Frederick -the Great</i>,” mentions Hermann von der Saltza, a new sagacious -<i lang="de">Teutschmeister</i> or <i lang="de">Hochmeister</i> (so -they call the head of the Order) of the Teutonic Knights, a far-seeing, -negotiating man, who during his long Mastership (A. D. -1210–1239,) is mostly to be found at Venice and not at Acre or -Jerusalem.</p> -<p class="par footnote">He is very great with the busy Kaiser, -Frederick II., Barbarossa’s grandson, who has the usual quarrels -with the Pope, and is glad of such a negotiator, statesman as well as -armed monk. A Kaiser <i>not</i> gone on the Crusade, as he had vowed: -Kaiser at last suspected of free thinking even:—in which matters -Hermann much serves the Kaiser.—<i>People’s Edition, -Boston, 1885, Vol. 1, p. 92.</i> <a class="fnarrow" href= -"#xd21e1609src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1721" href="#xd21e1721src" name="xd21e1721">4</a></span> -<i>Pierre des Vignes</i>, suspected of having conspired against the -life of the Emperor, was condemned to lose his eyes, and was handed -over to the inhabitants of Pisa, his cruel enemies: and where despair -hastened his death in an infamous dungeon where he could hold -intercourse with no one. <a class="fnarrow" href= -"#xd21e1721src">↑</a></p> -</div> -</div> -<div id="letter" class="div1 letter"><span class="pagenum">[<a href= -"#xd21e5006">Contents</a>]</span> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e1732width"><img src= -"images/frederic-empereur.jpg" alt="" width="414" height="720"></div> -<p class="par"><span class="pagenum">[<a id="pb37" href="#pb37" name= -"pb37">37</a>]</span></p> -<p class="par"><span class="sc">Frederick Emperor</span></p> -<p class="par xd21e1739">to the very <span class="sc">Illustrious -Otho</span></p> -<p class="par xd21e1744">my very faithful Friend,</p> -<p class="par xd21e1746"><span class="sc">Greeting</span>:</p> -<p class="par">I have taken the trouble to have copied the Treatise -which was made concerning the <i>Three Famous Impostors</i>, by the -learned man by whom you were entertained on this subject, in my study, -and though you have not requested it, I send you the manuscript entire, -in which the purity of style equals the truth of the matter, for I know -with what interest you desired to read it, and also I am persuaded that -nothing could please you more.</p> -<p class="par">It is not the first time that I have overcome my cruel -enemies, and placed my foot on the neck of the Roman Hydra whose skin -is not more red than the blood of the millions of men that its fury has -sacrificed to its abominable arrogance.</p> -<p class="par">Be assured that I will neglect nothing to have you -understand that I will either triumph or perish in the attempt; for -whatever reverses may happen to me, I will not, like my predecessors, -bend my knee before them.</p> -<p class="par">I hope that my sword, and the fidelity of the members of -the Empire; your advice and your assistance will contribute not a -little. But nothing would add more if all Germany could be inspired -with the sentiments of the Doctor—the author of this book. This -is much to be desired, but where are those capable of accomplishing -such a project? I recommend to you our common interests, live happy. I -shall always be your friend.</p> -<p class="par signed">F. I. <span class="pagenum">[<a id="pb38" href= -"#pb38" name="pb38">38</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div id="ch1" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5017">Contents</a>]</span> -<div class="divHead"> -<h2 class="super">TREATISE OF THE THREE IMPOSTORS.<a class="noteref" -id="xd21e1769src" href="#xd21e1769" name="xd21e1769src">1</a></h2> -<h2 class="label">CHAPTER I.</h2> -<h2 class="main"><span class="sc">Of God.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">However important it may be for all men to know -the Truth, very few, nevertheless, are acquainted with it, because the -majority are incapable of searching it themselves, or perhaps, do not -wish the trouble. Thus we must not be astonished if the world is filled -with vain and ridiculous opinions, and nothing is more capable of -making them current than ignorance, which is the sole source of the -false ideas that exist regarding the Divinity, the soul, and the -spirit, and all the errors depending thereon.</p> -<p class="par">The custom of being satisfied with born prejudice has -prevailed, and by following this custom, mankind agrees in all things -with persons interested in supporting stubbornly the opinions thus -received, and who would speak otherwise did they not fear to destroy -themselves. <span class="pagenum">[<a id="pb39" href="#pb39" name= -"pb39">39</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">What renders the evil without remedy, is, that -after having established these silly ideas of God, they teach the -people to receive them without examination. They take great care to -impress them with aversion for philosophers, fearing that the Truth -which they teach will alienate them. The errors in which the partisans -of these absurdities have been plunged, have thrived so well that it is -dangerous to combat them. It is too important for these impostors that -the people remain in this gross and culpable ignorance than to allow -them to be disabused. Thus they are constrained to disguise the truth, -or to be sacrificed to the rage of false prophets and selfish -souls.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">If the people could comprehend the abyss in which -this ignorance casts them, they would doubtless throw off the yoke of -these venal minds, since it is impossible for Reason to act without -immediately discovering the Truth. It is to prevent the good effects -that would certainly follow, that they depict it as a monster incapable -of inspiring any good sentiment, and however we may censure in general -those who are not reasonable, we must nevertheless be persuaded that -Truth is quite perverted. These enemies of Truth fall also into such -perpetual contradictions that it is difficult to perceive what their -real pretensions are. In the meanwhile it is true that Common Sense is -the only rule that men should follow, and the world should not be -prevented from making use of it.</p> -<p class="par">We may try to persuade, but those who are appointed to -instruct, should endeavor to rectify false reasoning and efface -prejudices, then will the people <span class="pagenum">[<a id="pb40" -href="#pb40" name="pb40">40</a>]</span>open their eyes gradually until -they become susceptible of Truth, and learn that God is not all that -they imagine.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">To accomplish this, wild speculation is not -necessary, neither is it required to deeply penetrate the secrets of -Nature. Only a little good sense is needed to see that God is neither -passionate nor jealous, that justice and mercy are false titles -attributed to him, and that nothing of what the Prophets and Apostles -have said constitutes his nature nor his essence. In effect, to speak -without disguise and to state the case properly, it is certain that -these doctors were neither more clever or better informed than the rest -of mankind, but far from that, what they say is so gross that it must -be the people only who would believe them.</p> -<p class="par">The matter is self-evident, but to make it more clear, -let us see if they are differently constituted than other men.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">As to their birth and the ordinary functions of -life, it is agreed that they possessed nothing above the human; that -they were born of man and woman and lived the same as ourselves. But -for mind, it must be that God favored them more than other men, for -they claimed an understanding more brilliant than others. We must admit -that mankind has a leaning toward blindness, because it is said that -God loved the prophets more than the rest of mankind, that he -frequently communicated with them, and he believed them also of good -faith. Now if this condition was sensible, and without considering that -all men resembled each other, and that they each had a principle -<span class="pagenum">[<a id="pb41" href="#pb41" name= -"pb41">41</a>]</span>equal in all, it was pretended that these prophets -were of extraordinary attainments and were created expressly to utter -the oracles of God. But further, if they had more wit than common, and -more perfect understanding, what do we find in their writings to oblige -us to have this opinion of them?</p> -<p class="par">The greater part of their writings is so obscure that it -is not understood, and put together in such a poor manner that we can -hardly believe that they comprehended it themselves, and that they must -have been very ignorant impostors. That which causes this belief of -them is that they boasted of receiving directly from God all that they -announced to the people—an absurd and ridiculous belief—and -avowing that God only spoke to them in dreams. Dreams are quite -natural, and a person must be quite vain or senseless to boast that God -speaks to him at such a time, and when faith is added, he must be quite -credulous since there is no evidence that dreams are oracles. Suppose -even that God manifested himself by dreams, by visions, or in any other -way, are we obliged to believe a man who may deceive himself, and which -is worse, who is inclined to <i>lie</i>?</p> -<p class="par">Now we see that under the ancient law they had for -prophets none more esteemed than at the present day. Then when the -people were tired of their sophistry, which often tended to turn them -from obedience to their legitimate Ruler, they restrained them by -various punishments, just as Jesus was overwhelmed because he had not, -like Moses,<a class="noteref" id="xd21e1823src" href="#xd21e1823" name= -"xd21e1823src">2</a> an army at his back to sustain his opinions. Added -to that, the Prophets were so in the habit of contradicting each other -that <span class="pagenum">[<a id="pb42" href="#pb42" name= -"pb42">42</a>]</span>among four hundred not one reliable one was to be -found.<a class="noteref" id="xd21e1828src" href="#xd21e1828" name= -"xd21e1828src">3</a></p> -<p class="par">It is even certain that the aim of their prophecies, as -well as the laws of the celebrated legislators were to perpetuate their -memories by causing mankind to believe that they had private conference -with God. Most political objects have been projected in such manner. -However, such tricks have not always been successful for those, -who—with the exception of <i>Moses</i>—had not the means of -providing for their safety.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">This being determined, let us examine the ideas -which the Prophets had of God, and we will smile at their grossness and -contradictions. To believe them, God is a purely corporeal being. -<i>Micah</i> sees him seated. <i>Daniel</i> clothed in white and in the -form of an old man, and <i>Ezekiel</i> like a fire. So much for the Old -Testament, now for the New. The disciples of J. C. imagined the Holy -Spirit in the figure of a dove; the apostles, in the form of tongues of -fire, and <i>St. Paul</i>, as a light which dazzled the sight unto -blindness.</p> -<p class="par">To show their contradictory opinions, <i>Samuel</i>, -(<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=1sam%2015:29">I. ch. -15, v. 29</a>), believed that God never repented of his own resolution. -Again, <i>Jeremiah</i>, (<a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=jer%2018:10">ch. 18, v. -10</a>), says that God repented of a resolve he had taken. <i>Joel</i>, -(<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=joel%202:13">ch. 2, -v. 13</a>), says that he only repents of the evil he has done to -mankind. <i>Genesis</i><span class="corr" id="xd21e1879" title= -"Not in source">,</span> (<a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%204:7">ch. 4, v. -7</a>), informs us that man is prone to evil, but that He has nothing -for him but blessings. On the contrary, <i>St. Paul</i>, (<a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=rom%209:10">Romans, ch. -9, v. 10</a>), says that men have no <span class="pagenum">[<a id= -"pb43" href="#pb43" name="pb43">43</a>]</span>command of concupiscence -except by the grace and particular calling of God. These are the noble -sentiments that these good people have of God, and what they would have -us believe. Sentiments, however, entirely sensible, and quite material -as we see, and yet they say that God has nothing in common with matter, -is a sensible and material being, and that he is something -incomprehensible to our understanding. I should like to be informed how -these contradictions may be harmonized, and how, under such visible and -palpable conditions it is proper to believe them. Again, how can we -accept the testimony of a people so clownish that they, notwithstanding -all the artifices of Moses, should imagine a <i>calf</i> to be their -God! But not considering the dreams of a race raised in servitude, and -among the superstitious, we can agree that ignorance has produced -credulity, and credulity falsehood, from whence arises all the errors -which exist today.</p> -<p class="par"></p> -<div class="figure xd21e1898width"><img src="images/sphinx.png" alt= -"Sphinx facing right." width="146" height="78"></div> -<p class="par"><span class="pagenum">[<a id="pb44" href="#pb44" name= -"pb44">44</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1769" href="#xd21e1769src" name="xd21e1769">1</a></span> In -“Volney’s Lectures on History,” it is said: “If -a work be translated it always receives a colouring which is more or -less faint or is vivid according to the opinions and ability of the -Translator.” From an examination of other translations of this -Treatise, I am assured that Volney’s statement above has actuated -and governed all who have been previously engaged with this work. I can -assure the readers hereof, that the Treatise contained herein is a -literal translation of the manuscript and the notes found therein, and -no liberties have been taken with the text.</p> -<p class="par footnote">Any additional notes from other sources are so -marked. A. N. <a class="fnarrow" href= -"#xd21e1769src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1823" href="#xd21e1823src" name="xd21e1823">2</a></span> Moses -killed at one time 24,000 men for opposing his law. <a class= -"fnarrow" href="#xd21e1823src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1828" href="#xd21e1828src" name="xd21e1828">3</a></span> It is -written in the <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=1kgs%2022:6">First Book -of Kings, ch. 22, v. 6</a>, that Ahab, King of Israel, consulted 400 -prophets, and found them entirely false in the success of their -predictions. <a class="fnarrow" href= -"#xd21e1828src">↑</a></p> -</div> -</div> -<div id="ch2" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5027">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER II.</h2> -<h2 class="main"><span class="sc">Reasons which have caused mankind to -Create for themselves an Invisible Being which has been commonly Called -God.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">Those who ignore physical causes have a natural -fear born of doubt. Where there exists a power which to them is dark or -unseen, from thence comes a desire to pretend the existence of -invisible Beings, that is to say their own <i>phantoms</i> which they -invoke in adversity, whom they praise in prosperity, and of whom in the -end they make Gods. And as the visions of men go to extremes, must we -be astonished if there are created an innumerable quantity of -<i>Divinities</i>? It is the same perceptible fear of invisible powers -which has been the origin of Religions, that each forms to his fashion. -Many individuals to whom it was important that mankind should possess -such fancies, have not scrupled to encourage mankind in such beliefs, -and they have made it their law until they have prevailed upon the -people to blindly obey them by the fear of the future.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">The Gods having thus been invented, it is easy to -imagine that they resembled man, and who, like them, created everything -for some purpose, for they unanimously agree that God has made nothing -except for <span class="pagenum">[<a id="pb45" href="#pb45" name= -"pb45">45</a>]</span>man, and reciprocally that man is made only for -God.<a class="noteref" id="xd21e1928src" href="#xd21e1928" name= -"xd21e1928src">1</a> This conclusion being general, we can see why man -has so thoroughly accepted it, and know for that reason that they have -taken occasion to create false ideas of <i>good</i> and <i>evil</i>, -<i>merit</i> and <i>sin</i>, <i>praise</i> and <i>blame</i>, -<i>order</i> and <i>confusion</i>, <i>beauty</i> and -<i>deformity</i>—and similar qualities.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">It should be agreed that all men are born in -profound ignorance, and that the only thing natural to them is a desire -to discover what may be useful and proper, and evade what may be -inexpedient to them. Thence it follows <i>first</i>, that we believe -that to be free it suffices to feel personally that one can wish and -desire without being annoyed by the causes which dispose us to wish and -desire, because we do not know them. <i>Second</i>, it consequently -occurs that men are contented to do nothing but for one object, that is -to say, for that object which is preferable above all, and that is why -they have a desire only to know the final result of their action, -imagining that after discovering this they have no reason to doubt -anything. Now as they find in and about themselves many means of -procuring what they desire: having, for example, ears to hear, eyes to -see, animals to nourish, a sun to give light, they have formed this -reasoning, <i>that there is nothing in nature which was not made for -them, and of which they may dispose and enjoy</i>. Then reflecting that -they did not make this world, they believe it to be a well-founded -proposition to imagine a Supreme Being who has made it for them such as -it is, for after <span class="pagenum">[<a id="pb46" href="#pb46" name= -"pb46">46</a>]</span>satisfying themselves that <i>they</i> could not -have made it, they conclude that it was the work of one or several Gods -who intended it for the use and pleasure of man alone. On the other -hand, the nature of the Gods whom man has admitted, being unknown, they -have concluded in their own minds that these Gods susceptible of the -same passions as men, have made the earth only for them, and that man -to them was extremely precious. But as each one has different -inclinations it became proper to adore God according to the humor of -each, to attract his blessings and to cause Him to make all Nature -subject to his desires.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">By this method this precedent becomes -Superstition, and it is implanted so that the grossest natures are -believed capable of penetrating the doctrine of final causes as if they -had perfect knowledge. Thus in place of showing that <i>nature has made -nothing in vain</i>, they show that God and Nature dream as well as -men, and that they may not be accused of doubting things, let us see -how they have put forth their false reasoning on this subject.</p> -<p class="par">Experience causing them to see a myriad of -inconveniences marring the pleasure of life, such as storms, -earthquakes, sickness, famine and thirst, they draw the conclusion that -nature has not been made for them alone. They attribute all these evils -to the wrath of the Gods, who are vexed by the offences of man, and -they cannot be disabused of these ideas by the daily instances which -should prove to them that blessings and evils have been always common -to the wicked and the good, and they will not agree to a proposition so -plain and perceptible. <span class="pagenum">[<a id="pb47" href="#pb47" -name="pb47">47</a>]</span></p> -<p class="par">The reason for that is, it is more easy to remain in -ignorance than to abolish a belief established for many centuries and -introduce something more probable.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">This precedent has caused another, which is the -belief that the judgments of God were incomprehensible, and that for -this reason, the knowledge of truth is beyond the human mind; and -mankind would still dwell in error were it not that mathematics and -several other sciences had destroyed these prejudices.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">By this it may be seen that Nature or God does not -propose any end, and that all final causes are but human fictions. A -long lecture is not necessary since this doctrine takes away from God -the perfection ascribed to him, and this is how it may be proved. If -God acted for a result, either for himself or another, he desires what -he has not, and we must allow that there are times when God has not the -wherewith to act; he has merely desired it and that only creates an -impotent God. To omit nothing that may be applied to this reasoning, -let us oppose it with those of a contrary nature. If, for example, a -stone falls on a person and kills him, it is well known they say, that -the stone fell with the design of killing the man, and that could only -happen by the will of God. If you reply that the wind caused the stone -to drop at the moment the man passed, they will ask why the man should -have passed precisely at the time when the wind moved the stone. If you -say that the wind was so severe that the sea was also troubled since -the day before while there appeared to be no agitation in the air, and -the man having been <span class="pagenum">[<a id="pb48" href="#pb48" -name="pb48">48</a>]</span>invited to dine with a friend, went to keep -his appointment. Again they ask, for the man never got there, why he -should be the guest of his friend at this time more than another, -adding questions after questions, finally avowing that it was but the -will of God, (which is a true “<i>asses bridge</i>”) and -the cause of this misfortune.</p> -<p class="par">Again when they note the symmetry of the human body, -they stand in admiration and conclude how ignorant they are of the -causes of a thing which to them appears so marvelous, that it is a -supernatural work, in which the causes known to us could have no -part.</p> -<p class="par">Thence it comes that those who desire to know the real -cause of supposed miracles and penetrate like true scholars into their -natural causes without amusing themselves with the prejudice of the -ignorant, it happens that the true scholar passes for impious and -heretical by the malice of those whom the vulgar recognize as the -expounders of <i>Nature</i> and of <i>God</i>. These mercenary -individuals do not question the ignorance which holds the people in -astonishment, upon whom they subsist and who preserve their credit.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VII.</h3> -</div> -<div class="divBody"> -<p class="par first">Mankind being thus of the ridiculous opinion that -all they see is made for themselves, have made it a religious duty to -apply it to their interest, and of judging the price of things by the -profit they gain. Thence proceed the ideas they have formed of -<i>good</i>, and <i>evil</i>, of <i>order</i> and <i>confusion</i>, of -<i>heat</i> and <i>cold</i>, of <i>beauty</i> and <i>ugliness</i>, -which serve to explain to them the nature of things, which in the end -are not what they imagine. Because they pride themselves in having free -will they <span class="pagenum">[<a id="pb49" href="#pb49" name= -"pb49">49</a>]</span>judge themselves capable of deciding between -<i>praise</i> and <i>blame</i>, <i>sin</i> and <i>merit</i>, calling -everything good which redounds to their profit and which concerns -<i>divine worship</i>, and to the contrary denominate as evil that -which agrees with neither. Because the ignorant are not capable of -judging what may be a little abstruse, and having no idea of things -only by the aid of <i>imagination</i> which they consider -<i>understanding</i>, these folk who know not what represents -<i>Order</i> in the world believe all that they imagine. Man being -inclined in such a manner that they think things well or ill ordered as -they have the facility or trouble to conclude when good sense would -teach differently. Some are more pleased to be weary of the means of -investigation, being satisfied to remain as they are, preferring order -to confusion, as if order was another thing than a pure effect of the -imagination of man, so that when it is said that <i>God has made -everything in order</i>, it is recognizing that he has that faculty of -imagination as well as man. If it was not so, perhaps to favor human -imagination they pretend that God created this world in the easiest -manner imaginable, although there are an hundred things far above the -force of imagination, and an infinity which may be thrown into disorder -by reason of weakness.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VIII.</h3> -</div> -<div class="divBody"> -<p class="par first">For other ideas, they are purely the effect of the -same imagination, which have nothing real, and which are but the -different modes of which this power is capable. For example, if the -movement which objects impress upon the nerves by the means of the eyes -is agreeable to the senses, we say that these objects are beautiful, -that odors are good or bad, that tastes are <span class= -"pagenum">[<a id="pb50" href="#pb50" name="pb50">50</a>]</span>sweet or -bitter, that which we touch hard or soft, sounds, harsh or agreeable. -According as odors, tastes or sounds strike and penetrate the senses, -just so we find a belief that God is capable of taking pleasure in -melody, that the celestial movements are a harmonious concert, proof -evident that each one believes that things are such as they are -imagined, or that the world is purely imaginary. That is why we should -not be surprised if we rarely found two men of the same opinion, and -some who glorify themselves in doubting everything. For while men have -bodies which resemble each other in many particulars, they differ in -some others, and it should not astonish us that what seems good to one -appears bad to another: what pleases this one displeases the other, -from which we may infer that opinions only differ by fancy, that -understanding passes for little, and to conclude, things which happen -every day are purely the effects of imagination. If one should consult -the lights of understanding of philosophers he would have faith that -everybody would agree to the truth, and that judgments would be more -uniform and reasonable than they are.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IX.</h3> -</div> -<div class="divBody"> -<p class="par first">It is then evident that all the reasons of which -men are accustomed to avail themselves when they endeavor to explain -Nature, are only methods of imagination which prove nothing less than -they pretend, and because they have given to these reasons names so -real that if they existed otherwise than in imagination I would not -call them <i>reasonable beings</i>, but purely chimerical, seeing -nothing more easy than to respond to arguments founded on these vulgar -notions and which we oppose as follows. <span class="pagenum">[<a id= -"pb51" href="#pb51" name="pb51">51</a>]</span></p> -<p class="par">If it was true that the universe was a chance happening, -and a necessary sequel of divine nature, whence come the imperfections -and faults which we remark? For example, corruption which fills the air -with bad odor, many disagreeable objects, so many disorders, so much -evil, so many crimes and other like occurrences. Nothing is more easy -than to refute these objections, for one cannot judge of the perfection -of ancient existence only by knowing its essence and nature, and we -deceive ourselves in thinking that a thing is more or less perfect, as -it pleases or displeases, is useful or useless to human nature; and to -close the mouths of those who ask why God has not created all men -without exception that they might be guided by the light of reason, it -is enough to say that it was because the material was not sufficient to -give each being the degree of perfection that was most suitable for -him, or to speak more proper, because the laws of nature were so ample -and extensive that they could suffice for the production of all things -of which an infinite understanding is capable.</p> -<p class="par"></p> -<div class="figure xd21e2102width"><img src="images/griffin.png" alt= -"Griffin facing right." width="101" height="100"></div> -<p class="par"><span class="pagenum">[<a id="pb52" href="#pb52" name= -"pb52">52</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1928" href="#xd21e1928src" name="xd21e1928">1</a></span> Man is -the noblest work of God—but nobody ever said so but -man.—<i>Fra Elbertus.</i> <a class="fnarrow" href= -"#xd21e1928src">↑</a></p> -</div> -</div> -<div id="ch3" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5037">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER III.</h2> -<h2 class="main"><span class="sc">What God Is.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">Until now we have fought the popular idea -concerning the Divinity, but we have not yet said what God is, and if -we were asked, we should say that the word represents to us an Infinite -Being, of whom one of his attributes is to be a substance of extent and -consequently eternal and infinite. The extent or the quantity not being -finite or divisible, it may be imagined that the matter was everywhere -the same, our understanding not distinguishing parts. For example, -water, as much as water is imagined, is divisible, and its parts -separable from one another, though as much as a <i>corporeal -substance</i> it is neither separable nor divisible.<a class="noteref" -id="xd21e2122src" href="#xd21e2122" name="xd21e2122src">1</a> Thus -neither matter or quantity have anything unworthy of God, for if all is -God, and all comes surely from his essence, it follows quite absolutely -that He is all that he contains, since it is incomprehensible that -Beings quite material should be contained in a Being who is not. That -we may not think that this is a new opinion, <i>Tertullian</i>, one of -the foremost men among the Christians, has pronounced against -<i>Apelles</i>, that, “that which is not matter is -nothing,” and against <i>Praxias</i>, that “all substance -is matter,” <span class="pagenum">[<a id="pb53" href="#pb53" -name="pb53">53</a>]</span>without having this doctrine condemned in the -four first Councils of the Christian Church, <span class="corr" id= -"xd21e2137" title="Source: æcumenical">œcumenical</span> -and general.<a class="noteref" id="xd21e2140src" href="#xd21e2140" -name="xd21e2140src">2</a></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">These sentiments are plain and the only ones that -good and sound judgment can form of God. However, there are but few who -are satisfied with such simplicity. Boorish people, who are accustomed -to adulation of opinion, demand a God who resembles earthly kings. The -pomp and circumstance surrounding them so fascinates, that to take away -all hope of going after death to increase the number of heavenly -courtiers enjoying the same pleasure which attaches to the Court of -Kings, is to take away the consolation and the only things which -prevent them from going to despair over the miseries of life. They want -a <i>just</i> and <i>avenging</i> God, who <i>rewards</i> and -<i>punishes</i> after the manner of kings, a God susceptible of all -human passions and weaknesses. They give him feet, hands, and ears, and -yet they do not regard a God so constituted as material. They say that -man is his masterpiece, and even his own image, but do not allow that -the copy is like the original. In a word, the God of the people of -today is subject to as many forms as Jupiter of the Pagans, and what is -still more strange, these follies contradict each other and shock good -sense. The vulgar reverence them because they firmly believe what the -Prophets have said, although these <span class="pagenum">[<a id="pb54" -href="#pb54" name="pb54">54</a>]</span>visionaries among the Hebrews, -were the same as the augurs and the diviners among the pagans.<a class= -"noteref" id="xd21e2163src" href="#xd21e2163" name="xd21e2163src">3</a> -They consult the Bible as if God or nature was therein expounded to -them in a special manner, however this book is only a rhapsody of -fragments, gathered at various times, selected by several persons, and -given to the people according to the fancy of the Rabbins, who did not -publish them until after approving some, and rejecting others, and -seeing if they were conformable or opposed to the Law of -Moses.<a class="noteref" id="xd21e2166src" href="#xd21e2166" name= -"xd21e2166src">4</a> Yes, such is the malice and stupidity of men that -they prefer to pass their lives disputing with one another, and -worshipping a book received from ignorant people; a book with little -order or method, which everyone admits as confused and badly conceived, -only serving to foment divisions.</p> -<p class="par">Christians would rather adore this phantom than listen -to the law of Nature which God—that is to say, Nature, which is -the active principle—has written in the heart of man. All other -laws are but human fictions, and pure illusions forged, not by Demons -or evil spirits, which are fanciful ideas, but by the skill of Princes -and Ecclesiastics to give the former more warrant for their authority, -and to enrich the latter by the traffic in an infinity of chimeras -which sell to the ignorant at a good price.</p> -<p class="par">All other laws are not supported save on the authority -of the Bible, in the original of which appear <span class= -"pagenum">[<a id="pb55" href="#pb55" name="pb55">55</a>]</span>a -thousand instances of extraordinary and impossible things,<a class= -"noteref" id="xd21e2175src" href="#xd21e2175" name="xd21e2175src">5</a> -and which speaks only of recompenses or punishments for good or bad -actions, but which are wisely deferred for a future life, relying that -the trick will not be discovered in this, no one having returned from -the other to tell the news. Thus, men kept ever wavering between hope -and fear, are held to their duty by the belief they aver that God has -created man only to render him eternally happy or unhappy, and which -has given rise to the infinity of religions which we are about to -discuss.</p> -<p class="par"></p> -<div class="figure xd21e2179width"><img src="images/flame.png" alt= -"Flame surrounded by wreath." width="88" height="97"></div> -<p class="par"><span class="pagenum">[<a id="pb56" href="#pb56" name= -"pb56">56</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2122" href="#xd21e2122src" name="xd21e2122">1</a></span> So of -water, however, it may be subject to generation and corruption, as long -as it is substance it is not subject to separation and -division. <a class="fnarrow" href="#xd21e2122src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2140" href="#xd21e2140src" name="xd21e2140">2</a></span> The four -first Councils were 1. That of Nice in the year 345, under the Emperor -Constantine the Great, and under Pope Sylvester I.; 2. That of -Constantinople in the year 381, under the Emperors Gratian, Valentinian -and Theodore and the Pope Damase I.; 3. That of Ephesus in the year -431, under the Emperor Theodore, the younger, and Valentinian and under -the Pope Celestin; 4. That of Chalcedon in the year 451, under -Valentinian and Martian, and under Pope Leo I. <a class="fnarrow" -href="#xd21e2140src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2163" href="#xd21e2163src" name="xd21e2163">3</a></span> These, -among us, are the Astrologers and Fanatics. <a class="fnarrow" -href="#xd21e2163src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2166" href="#xd21e2166src" name="xd21e2166">4</a></span> The -Talmud remarks that the Rabbins deliberated whether they should omit -the Book of Proverbs and that of Ecclesiastes from the number of -canonicals, and would have done so had they not found in several places -that they eulogized the Mosaic law. They would have done the same with -the prophecies of Ezekiel had not a certain Chananias undertook to -harmonize them with the same law. <a class="fnarrow" href= -"#xd21e2166src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2175" href="#xd21e2175src" name="xd21e2175">5</a></span> The -versions that we have differ greatly in a thousand places, one with -another, until the end of the book. <a class="fnarrow" href= -"#xd21e2175src">↑</a></p> -</div> -</div> -<div id="ch4" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5047">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER IV.</h2> -<h2 class="main"><span class="sc">What the word Religion signifies, and -how and why such a great number have been introduced in the -world.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">Before the word Religion was introduced in the -world mankind was only obliged to follow natural laws and to conform to -common sense. This instinct alone was the tie by which men were united, -and so very simple was this bond of unity, that nothing among them was -more rare than dissensions. But when fear created a suspicion that -there were Gods, and invisible powers, they raised altars to these -imaginary beings, so that in putting off the yoke of Nature and Reason, -which are the sources of true life, they subjected themselves by vain -ceremonies and superstitious worship to frivolous phantoms of the -imagination, and that is whence arose this word Religion which makes so -much noise in the world.</p> -<p class="par">Men having admitted invisible forces which were -all-powerful over them, they worshipped them to appease them, and -further imagined that Nature was a being subordinate to this power, -thence they had the idea that it was a great mace that threatened, or a -slave that acted only by the order that such power gave him. Since this -false idea had broken their will they had only scorn for Nature, and -respect only for those pretended beings that they called their Gods. -Thence came the ignorance in which mankind was plunged, <span class= -"pagenum">[<a id="pb57" href="#pb57" name="pb57">57</a>]</span>and from -which the well-informed, however deep the abyss, could have rescued -them, if their zeal had not been extinguished by those who led them -blindly, and who lived by imposture. But though there was but little -appearance of success in the enterprise, it was not necessary to -abandon the party of truth, and only in consideration of those who were -afflicted with the symptoms of so great an evil, were generous souls -available to represent matters as they were.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">Fear which created Gods, made also Religion, and -when men imbibed the notion that there were invisible agencies which -were the cause of their good and bad fortune, they lost their good -sense and reason substituting for their chimeras so many -<i>Divinities</i> who had care of their conduct.</p> -<p class="par">After having forged these Gods they were curious to know -of what matter they consisted, and finally imagined that they should be -of the same substance as the soul. Then being persuaded that the latter -resembled the shadows which appear in a mirror, or during sleep, they -believed that some Gods were real substances but so thin and subtile -that to distinguish them from bodies they called them <i>Spirits</i>. -So that bodies and spirits were in effect the same thing, and differed -neither more nor less, and to be <i>both</i> corporeal and incorporeal -is a most incomprehensible thing. The reason given is that each spirit -has a proper form, and is included within some limit, that is to say -that it has some boundaries, and consequently must be a body however -thin and subtile it might be.<a class="noteref" id="xd21e2216src" href= -"#xd21e2216" name="xd21e2216src">1</a> <span class="pagenum">[<a id= -"pb58" href="#pb58" name="pb58">58</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">The ignorant, that is, the greater part of mankind -having settled in this manner the substance of their Gods, tried also -to determine by what methods these invisible powers produced their -effects. Not being able to do this definitely by reason of their -ignorance, they put faith in their conjectures, blindly judging the -future by the past, while seeing neither cohesion nor dependence.</p> -<p class="par">In all that they undertook they saw but the past, and -foretold good or evil for the future according as the same enterprise -had at another time turned out either good or bad. <i>Phormion</i> -having defeated the <span class="corr" id="xd21e2234" title= -"Source: Lacedemonians">Lacedaemonians</span> at the battle of -<i>Naupacte</i>, the Athenians, after his death, chose another general -of the same name: <i>Hannibal</i> having succumbed to the arms of -<i>Scipio Africanus</i>, the Romans, remembering this great success, -sent another <i>Scipio</i> to the same country against <i>Cesar</i>, -which acts gained nothing for either the Athenians or the Romans. So -after two or three experiences, <i>good</i> or <i>bad fortune</i> is -made <span class="corr" id="xd21e2259" title= -"Source: synonomous">synonymous</span> with certain <i>names</i> or -<i>places</i>; others make use of certain words called -<i>enchantments</i>, which they believe to be efficacious; some cause -trees to speak, create man from a morsel of bread, and transform -anything that may appear before them. (Hobbes’ Leviathan <i lang= -"la">de homine</i>. Cap. 12, p. 56–57.)</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">Invisible powers being established in this way, -straightway men revere them only as they do their rulers, that is to -say, by tokens of submission and respect, as witness <i>offerings</i>, -<i>prayers</i>, and similar things, I say at first, for nature has not -yet learned to <span class="pagenum">[<a id="pb59" href="#pb59" name= -"pb59">59</a>]</span>use on such occasions sacrifices of blood, which -have only been instituted for the benefit of the sacrificers and the -ministers called to the service of these <i>beautiful Gods</i>.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">These causes of <i>Religion</i>, that is, -<i>Hope</i> and <i>Fear</i>, leaving out the passions, judgments and -various resolutions of mankind, have produced the great number of -extravagant beliefs which have caused so much evil, and the many -revolutions which have convulsed the nations.</p> -<p class="par">The honor and revenue which attaches to the priesthood, -and which has since been accorded to the ministry of the Gods, and -those having ecclesiastical charges, inflame the ambition and the -avarice of cunning individuals who profit by the stupidity of the -people, who readily submit in their weakness, and we know how -insensibly is caused the easy habit of encouraging falsehood and hating -truth.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">The empire of falsehood being established, and the -ambitious ones encouraged by the advantage of being above their -fellows, the latter endeavor to gain repute by a pretense of being -friendly with the invisible Gods whom the vulgar fear. For better -success, each schemes in his own way, and multiplies deities so that -they are met at every turn.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VII.</h3> -</div> -<div class="divBody"> -<p class="par first">The formless matter of the world they term the god -<i>Chaos</i>, and the same honor is accorded to <i>heaven</i>, -<i>earth</i>, the <i>sea</i>, the <i>wind</i>, and the <i>planets</i>, -and they are made both male and female. Further on we find <i>birds, -<span class="pagenum">[<a id="pb60" href="#pb60" name= -"pb60">60</a>]</span>reptiles</i>, the <i>crocodile</i>, the -<i>calf</i>, the <i>dog</i>, the <i>lamb</i>, the <i>serpent</i>, the -<i>hog</i>, and in fact all kinds of animals and plants constitute the -better part. Each river and fountain bears the name of a God, each -house had its own, each man his genius; in fact all space above and -beneath the earth was occupied by spirits, shades and demons. It was -not sufficient to maintain a Divinity in all imaginable places, but -they feared to offend <i>time</i>, <i>day</i>, <i>night</i>, -<i>concord</i>, <i>love</i>, <i>peace</i>, <i>victory</i>, -<i>contention</i>, <i>mildew</i>, <i>honor</i>, <i>virtue</i>, -<i>fever</i>, and <i>health</i>, or to insult these charming divinities -whom they always imagined ready to discharge lightning on the heads of -men, provided temples and altars were not erected to them.</p> -<p class="par">As a sequel, man commenced to fear his own special -<i>genius</i>, whom some invoked under the name of <i>Muses</i>, and -others under the name of <i>Fortune</i> adored their own ignorance. The -latter sanctified their debauches in the name of <i>Cupid</i>, their -rage in the name of <i>Furies</i>, and their natural parts under the -name of <i>Priapus</i>, in a word, there was nothing which did not bear -the name of a <i>God</i> or a <i>Demon</i>. (Hobbes’ <i lang= -"la">de homine</i>, Chap. 12, p. 58.)</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VIII.</h3> -</div> -<div class="divBody"> -<p class="par first">The founders of Religion having based their -impostures on the ignorance of the people, took great care to maintain -them by the <i>adoration of images</i> which they pretended were -inhabited by the <i>Gods</i>, and this caused a flood of gold and -benefactions called holy things, to pour into the coffers of the -priests. These gifts were regarded as sacred, and designed for the use -of these holy ministers, and none were so audacious as to pretend to -their office, or even to touch them. To allure the people more -successfully, these priests made <span class="pagenum">[<a id="pb61" -href="#pb61" name="pb61">61</a>]</span>prophecies and pretended to -penetrate the future by the commerce which they boasted of having with -the Gods. There is nothing so natural as to know destiny. These -impostors were too well informed to omit any circumstance so -advantageous for their designs. Some were established at <i>Delos</i>, -others at <i>Delphos</i> and elsewhere, where by ambiguous oracles they -replied to the demands made of them. Women even were engaged in these -impostures, and the Romans in their great <i>Calamities</i> had -recourse to the <i>Sybilline books</i>; fools and lunatics passed for -<i>enthusiasts</i>, and those who pretended to converse with the dead -were called <i>necromancers</i>.</p> -<p class="par">Others read the future by the flight of birds, or by the -entrails of beasts. Indeed the <i>eyes</i>, the <i>hands</i>, the -<i>face</i>, or an extraordinary object, all seemed to them to possess -a good or bad omen, so it is true that the ignorant will receive any -desired impression when the secret of their wish is found. -(Hobbes’ <i lang="la">de homine</i>, Chap. 12, pp. -58–59.)</p> -<p class="par"></p> -<div class="figure xd21e2478width"><img src="images/sphinx.png" alt= -"Sphinx facing right." width="146" height="78"></div> -<p class="par"><span class="pagenum">[<a id="pb62" href="#pb62" name= -"pb62">62</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2216" href="#xd21e2216src" name="xd21e2216">1</a></span> See -Tertullian <i>ante</i>, also Hobbes’ Leviathan, C. 12, p. -56. <a class="fnarrow" href="#xd21e2216src">↑</a></p> -</div> -</div> -<div id="ch5" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5057">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER V.</h2> -<h2 class="main"><span class="sc">Of Moses.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">The ambitious, who have always been grand masters -of the art of trickery, have always followed this method in expounding -their laws, and to oblige the people to submit to them they have -persuaded them that they had received them either from a <i>God</i> or -a <i>Goddess</i>.</p> -<p class="par">Although there was a multitude of Divinities, those who -worshipped them called <i>Pagans</i> had no general system of Religion. -Each republic, each state and city, each particular place had its own -rites and thought of the Divinity as fancy dictated. Following this -came legislators more cunning than these first tricksters, and who -employed methods more studied and more certain for the propagation and -perpetuity of their laws, as well as the culture of such ceremonies and -fanaticism as they deemed proper to establish.</p> -<p class="par">Among the great number Arabia and its frontiers has -given birth to three who have been distinguished as much by the kind of -laws and worship which they established, as by the idea they have given -of a Divinity to their followers, and the means they have taken to -cause this idea to be received and their laws to be approved.</p> -<p class="par"><i>Moses</i> is the most ancient; <i>Jesus</i> coming -after labored after his manner in preserving the foundation of his laws -while abolishing the remainder; and <i>Mahomet</i> <span class= -"pagenum">[<a id="pb63" href="#pb63" name= -"pb63">63</a>]</span>appearing later on the scene has taken from one -and the other religion to compose his own, and therefore he is declared -the enemy of all the Gods.</p> -<p class="par">Let us see the character of these three Legislators, -examine their conduct, and then judge afterwards who are the best -founded: those who revered them as Holy men and Gods, or those who -treated them as schemers and impostors.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">The celebrated <i>Moses</i>, grandson of a great -magician,<a class="noteref" id="xd21e2530src" href="#xd21e2530" name= -"xd21e2530src">1</a> by the account of <i>Justin Martyr</i>, had all -the advantages proper for what he afterwards became. It is well known -that the Hebrews, of whom he became the Chief, were a nation of -shepherds whom King Pharaoh Orus I. received in his country in -consideration of services that he had received from one of them in the -time of a great famine. He gave them some lands in the east of Egypt in -a country fertile in pasturage, and consequently adapted for their -flocks.</p> -<p class="par">During 200 years they rapidly increased, because, being -considered foreigners they were not required to serve in the armies of -Pharaoh, and because of the natural advantages of the lands which -<i>Orus</i> had granted them. Some bands of Arabs came to join them as -brothers, for they were of a similar race, and they increased so -astonishingly that the land of Goshen not being able to contain them -they spread all over Egypt, giving Pharaoh Memnon II. good reason to -fear that they might be capable of some dangerous attempt in case Egypt -was attacked (as happened soon after) by their active enemies, the -Ethiopians. <span class="pagenum">[<a id="pb64" href="#pb64" name= -"pb64">64</a>]</span></p> -<p class="par">Thus a policy of state compelled this Prince to curtail -their privileges, and to seek means to weaken and enslave them. Pharaoh -Orus II. surnamed <i>Busiris</i> because of his cruelty, and who -succeeded <i>Memnon</i>, followed his plan regarding the Jews. Wishing -to perpetuate his memory by the erection of the Pyramids and building -the city of Thebes, he condemned the Hebrews to labor at making bricks, -the material in the earth of their country being adapted for this -purpose. During this servitude the celebrated <i>Moses</i> was born, in -the same year that the King issued an edict to cast all the male Hebrew -children into the Nile, seeing that he had no surer means of -exterminating this rabble of foreigners.</p> -<p class="par">Moses was exposed to perish in the waters in a basket -covered with pitch, which his mother placed in the rushes on the banks -of the river. It chanced that <i>Thermitis</i>, daughter of -<i>Orus</i>, was walking near the shore and hearing the cries of the -child, the natural compassion of her sex inspired her to save it.</p> -<p class="par">Orus having died, Thermitis succeeded him, and Moses -having been presented to her, she caused him to be educated in a manner -befitting the son of a Queen of the wisest and most polished nation of -the universe. In a word he was <i>tutored in all the science of the -Egyptians</i>, and it is admitted, and they have represented Moses to -us as the greatest politician, the wisest philosopher and the most -famous <i>magician</i> of his time. It followed that he was admitted to -the order of Priesthood, which was in Egypt what the <i>Druids</i> were -in Gaul, that is to say—<i>everything</i>.</p> -<p class="par">Those who are not familiar with what the government of -Egypt was, will be pleased to know that the famous dynasties having -come to an end, the entire <span class="pagenum">[<a id="pb65" href= -"#pb65" name="pb65">65</a>]</span>country was dependent upon one -Sovereign who divided it into several provinces of no great extent. The -governors of these countries were called <i>monarchs</i>, and they were -ordinarily of the powerful order of Priests, who possessed nearly -one-third of Egypt. The king named these <i>monarchs</i>, and if we can -believe the authors who have written of Moses and compare what they -have said with what Moses himself has written, we may conclude that he -was <i>monarch</i> of the land of <i>Goshen</i>, and that he owed his -elevation to Thermitis, who had also saved his life.</p> -<p class="par">We see what Moses was in Egypt, where he had both time -and means to study the manners of the Egyptians, and those of his -nation: their governing passions, their inclinations, and all that -would be of service to him in his effort to excite the revolution of -which he was the promoter.</p> -<p class="par">Thermitis having died, her successor renewed the -persecution against the Hebrews, and <i>Moses</i> having lost his -previous favor, and fearing that he could not justify several homicides -that he had committed, took the precaution to flee.</p> -<p class="par">He retired to <i>Arabia Petrea</i>, on the confines of -Egypt, and chance brought him to the home of a tribal chief of the -country. His services, and the talents that his master remarked in him, -merited his good graces and one of his daughters in marriage. It is -here to be noted that Moses was such a bad Jew, and knew so little of -the <i>redoubtable God</i> whom he invented later, that he wedded an -idolatress, and did not even think of having his children -circumcised.</p> -<p class="par">It was in the Arabian deserts, while guarding the flocks -of his father-in-law and brother-in-law, he conceived the design of -avenging the injustice which had <span class="pagenum">[<a id="pb66" -href="#pb66" name="pb66">66</a>]</span>been done him by the King of -Egypt, by bringing trouble and sedition in the court of his states; and -he flattered himself that he could easily succeed in this by reason of -his talents, as by the disposition which he knew he would find in his -nation already incensed against the government by reason of the bad -treatment that they had been caused to suffer.</p> -<p class="par">It appears by the history which he has told of this -revolution, or at least by the author of the books attributed to Moses, -that <i>Jethro</i>, his brother-in-law, was in the conspiracy, as well -as his brother <i>Aaron</i> and his sister <i>Mary</i>, who had -remained in Egypt, and with whom he could arrange to hold -correspondence. As may be seen by the sequel he had formed a vast plan -in good politics, and he could put in service against <i>Egypt</i> all -the science he had learned there, and the pretended <i>Magic</i> in -which he was more subtle and skillful than all those at the Court of -Pharaoh who possessed the same accomplishments. It was by these -pretended miracles that he gained the confidence of those of his nation -that he caused to rebel. He joined to them thousands of mutinous -Egyptians, Ethiopians and Arabs. Boasting the power of his -<i>Divinity</i> and the frequent interviews he held with Him, and -causing Him to intervene in all the measures he took with the chiefs of -the revolt, he persuaded them so well that they followed him to the -number of 600,000 combatants—besides the women and -children—across the deserts of Arabia, of which he knew all the -windings.</p> -<p class="par">After a <i>six</i> days march on a laborious retreat, he -commanded his followers to consecrate the <i>seventh</i> to his God by -a <i>public rest</i>, to make them believe that this God favored him, -that he approved his sway, and that no one could have the audacity to -contradict him. <span class="pagenum">[<a id="pb67" href="#pb67" name= -"pb67">67</a>]</span></p> -<p class="par">There were never any people more ignorant than the -Hebrews, and consequently none more credulous. To be convinced of this -profound ignorance, it is only necessary to recall the condition of -these people in Egypt when <i>Moses</i> made them revolt. They were -hated by the Egyptians because of their pastoral life, persecuted by -the Sovereign and employed in the vilest labor.</p> -<p class="par">Among such a populace it was not very difficult for -Moses to avail himself of his talents. He made them believe that his -God (whom he sometimes simply called an <i>angel</i>)—the <i>God -of their Fathers</i>—appeared to him, that it was by his order -that he took care to lead them, that he had chosen him for Governor, -and that they would be the favored people of this God, provided they -believed what he said on his part.</p> -<p class="par">He added to his exhortations on the part of his God, the -adroit use of his prestige, and the knowledge that he had of nature. He -confirmed what he said to them by what might be called <i>miracles</i>, -always easy to perform, and which made a great impression on an -imbecile populace.</p> -<p class="par">It may be remarked above all, that he believed he had -found a sure method for holding this people submissive to his orders, -in making accessory of the statement that God himself was their leader: -by night a <i>column of fire</i> and a <i>cloud</i> by day. But it can -be proved that this was the grossest trick of this impostor, and that -it might serve him for a long time. He had learned during his travels -that he had made in Arabia, a country vast and uninhabited, that it was -the custom of those who traveled in companies to take guides who -conducted them in the night by means of a brazier, the flame of which -they followed, and in the day time by <span class="pagenum">[<a id= -"pb68" href="#pb68" name="pb68">68</a>]</span>the smoke of the same -brazier which all the members of the caravan could see, and -consequently not go astray. This custom prevailed among the -<i>Medes</i> and <i>Assyrians</i>, and it is quite natural that Moses -used it, and made it pass for a <i>miracle</i>, and a mark of the -protection of his God. If I may not be believed when I say that this -was a trick, let Moses himself be believed, who in <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=num%2010:29-33">Numbers, -Chap. x. v. 29–33</a>, asks his brother-in-law, Hobab, to come -with the Israelites, <i>that he may show them the roads, because he -knew the country</i>. This is demonstrative, for if it was God who -marched before Israel night and day in the <i>cloud</i> and the -<i>column of fire</i> could they have a better guide? Meanwhile here is -Moses exhorting his brother-in-law by the most pressing motives of -interest to serve him as <i>Guide</i>. Then the <i>cloud</i> and the -<i>column of fire</i> was God only for the people, and not for Moses, -who knew what it was.</p> -<p class="par">These poor unfortunates thus seduced, charmed at being -adopted by the Master of God, as they were told, emerging from a hard -and cruel bondage, applauded Moses and swore to obey him. His authority -was thus confirmed. He sought to perpetuate it, and under pretext of -establishing divine worship, or of a supreme God of whom he said he was -the lieutenant, he made his brother and his children chiefs of the -Royal Palace, that is to say, of the place where miracles were -performed out of the sight and presence of the people.</p> -<p class="par">So he continued these pretended miracles, at which the -simple were amazed and others stupefied, but which caused those who -were wise and who saw through these impostures to pity them. However -skillful Moses was, and how many clever tricks he knew how to do, -<span class="pagenum">[<a id="pb69" href="#pb69" name= -"pb69">69</a>]</span>he would have had much trouble to secure obedience -if he had not a strong army.<a class="noteref" id="xd21e2710src" href= -"#xd21e2710" name="xd21e2710src">2</a> Deceit without force has rarely -succeeded.</p> -<p class="par">It was in order to have assured means to maintain -obedience against the discerning that he continued to place in his own -faction those of his tribe, giving them all the important charges and -exempting them from the greater part of the labors. He knew how to -create jealousies among the other tribes, some of whom took his part -against the others. Finally assuring adroitly to his interest those who -appeared the most enlightened, by placing them in his confidence, he -secured them by giving them employment of distinction.</p> -<p class="par">After that he found some of these idiots had the courage -to reproach his bad faith; that under his false pretense of justice and -equity he was seizing everything. As the sovereign authority was vested -in his blood in such manner that no one had a right to aspire to it, -they considered finally that he was less their father than their -tyrant.</p> -<p class="par">On such occasions Moses by cunning policy confounded -these <i>free-thinkers</i> and spared none who censured his -government.</p> -<p class="par">With such precautions, and cloaking his punishments -under the name of <i>Divine</i> vengeance, he continued absolute, and -to finish in the same way he began, that is to say by deceit and -imposture, he chose an extraordinary death. He cast himself in an abyss -in a lonely place where he retired from time to time under pretext of -conferring with God, and which he had long <span class= -"pagenum">[<a id="pb70" href="#pb70" name="pb70">70</a>]</span>designed -for his tomb. His body never having been found, it was believed that -his God had taken him, and that he had become like Him.</p> -<p class="par">He knew that the memories of the patriarchs who preceded -him were held in great veneration when their sepulchres were found, but -that was not sufficient for an ambition like his. He must be revered as -a God for whom death had no terrors, and to this end all his efforts -were directed since the beginning of his reign when he said that he was -established of God—to be the <i>God of Pharaoh</i>. -Elijah<a class="noteref" id="xd21e2735src" href="#xd21e2735" name= -"xd21e2735src">3</a> gave his example, also Romulus<a class="noteref" -id="xd21e2738src" href="#xd21e2738" name="xd21e2738src">4</a>, -Empedocles<a class="noteref" id="xd21e2747src" href="#xd21e2747" name= -"xd21e2747src">5</a> and all those who from a desire to immortalize -their names, have concealed the time and place of their death so that -they would be deemed immortal.</p> -<p class="par"></p> -<div class="figure xd21e2751width"><img src="images/griffin.png" alt= -"Griffin facing right." width="101" height="100"></div> -<p class="par"><span class="pagenum">[<a id="pb71" href="#pb71" name= -"pb71">71</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2530" href="#xd21e2530src" name="xd21e2530">1</a></span> This -word must not be taken in the ordinary sense, for what is called a -magician among learned people means an adroit man, a skillful -charlatan, and a subtle juggler whose entire art consists in dexterity -and skill, and not in any compact with the devil as the common people -believe. <a class="fnarrow" href="#xd21e2530src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2710" href="#xd21e2710src" name="xd21e2710">2</a></span> He -remained from time to time in a solitary place under pretext of -privately conferring with God, and by this pretended intercourse with -the Divinity he taught them a respect and obedience which was, in the -meanwhile, unlimited. <a class="fnarrow" href= -"#xd21e2710src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2735" href="#xd21e2735src" name="xd21e2735">3</a></span> See Book -of Kings, Chapter II. <a class="fnarrow" href= -"#xd21e2735src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2738" href="#xd21e2738src" name="xd21e2738">4</a></span> Romulus -drowned himself in the morass of <i>Cherres</i>, and his body not being -found, it was believed that he was raised to heaven and deified.</p> -<p class="par footnote">When Romulus was reviewing his forces in the -plain of Caprae there suddenly arose a thunderstorm during which he was -enveloped in so thick a cloud that he was lost to the view of his army: -nor thereafter on this earth was Romulus seen. Livy I. 1, c. -16. <a class="fnarrow" href="#xd21e2738src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2747" href="#xd21e2747src" name="xd21e2747">5</a></span> -Empedocles, a celebrated philosopher, threw himself into the crater of -Mount Etna, to cause the belief that, like Romulus, he was raised to -heaven. <a class="fnarrow" href="#xd21e2747src">↑</a></p> -</div> -</div> -<div id="ch6" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5067">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER VI.</h2> -<h2 class="main"><span class="sc">Of Numa Pompilius.</span></h2> -</div> -<div class="divBody"> -<p class="par first">To return to the law-givers, there were none who, -having attributed their laws to Divinity, did not endeavor to encourage -the belief that they themselves were more than human.</p> -<p class="par"><i>Numa</i>, having tasted the delights of solitude, did -not wish to leave it for the throne of <i>Rome</i>, but being forced by -public acclamation, he profited by the devotion of the Romans. He -informed them that he had talked with God, and if they desired him for -King they must observe the Divine laws and institutions which had been -dictated to him by the nymph <i>Egeria</i>.<a class="noteref" id= -"xd21e2775src" href="#xd21e2775" name="xd21e2775src">1</a></p> -<p class="par">Alexander wished to be considered a son of -<i>Jupiter</i>. <i>Perseus</i> pretended to be a son of the same God -and the virgin <i>Danae</i>; Plato, of <i>Apollo</i>, and a virgin, -which, perhaps, is the cause of the belief among the Egyptians that the -<i>Spirit of God</i> <span class="trans" title= -"Lnheura Pseag"><span class="Greek" lang= -"el">Λνεὗρα -Πσεᾶγ</span></span><a class="noteref" id= -"xd21e2803src" href="#xd21e2803" name="xd21e2803src">2</a> could get a -woman with child as the wind did the Iberian mares.<a class="noteref" -id="xd21e2806src" href="#xd21e2806" name="xd21e2806src">3</a> -<span class="pagenum">[<a id="pb72" href="#pb72" name= -"pb72">72</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2775" href="#xd21e2775src" name="xd21e2775">1</a></span> It is -recorded by Livy (liber II., c. 21,) that there is a grove through -which flowed a perennial stream, taking its origin in a dark cave, in -which Numa was accustomed to meet the goddess, and to receive -instructions as to his political and religious -institutions. <a class="fnarrow" href= -"#xd21e2775src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2803" href="#xd21e2803src" name="xd21e2803">2</a></span> Breath -or inspiration of the Gods. <a class="fnarrow" href= -"#xd21e2803src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2806" href="#xd21e2806src" name="xd21e2806">3</a></span> The -Tartars assert that Genghis Khan was born of a virgin, and that Foh, -according to the Chinese belief, derived his origin from a virgin -rendered pregnant by the rays of the sun.</p> -<p class="par footnote">Since the introduction of the umbrella or -sun-shade into the Central Flowery Kingdom occurrences like the latter -have been infrequent. <a class="fnarrow" href= -"#xd21e2806src">↑</a></p> -</div> -</div> -<div id="ch7" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5078">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER VII.</h2> -<h2 class="main"><span class="sc">Of Jesus Christ.</span></h2> -</div> -<div class="divBody"> -<p class="par first"><i>Jesus Christ</i>, who was not unacquainted with -the maxims and science of the Egyptians, among whom he dwelt several -years, availed himself of this knowledge, deeming it proper for the -design which he meditated. Considering that Moses was renowned because -he commanded an ignorant people, he undertook to build on a similar -foundation, and his followers were only some idiots whom he persuaded -that the Holy Spirit was his Father, and his Mother a Virgin.<a class= -"noteref" id="xd21e2824src" href="#xd21e2824" name="xd21e2824src">1</a> -These good people being accustomed to be satisfied with dreams and -fancies, adopted this fable, believed all that he wished, and even more -willingly that a birth out of the natural order was not so marvelous a -circumstance for them to believe. To be born of a <span class= -"pagenum">[<a id="pb73" href="#pb73" name= -"pb73">73</a>]</span><i>Virgin</i> by the operation of the <i>Holy -Spirit</i><a class="noteref" id="xd21e2861src" href="#xd21e2861" name= -"xd21e2861src">2</a> was, in their estimation, as wonderful as what the -Romans said of their founder, <i>Romulus</i>, who owed his birth to a -<i>Vestal</i> and a <i>God</i>.</p> -<p class="par">This happened at a time when the Jews were tired of -their God, as they had been of their Judges,<a class="noteref" id= -"xd21e2916src" href="#xd21e2916" name="xd21e2916src">3</a> and wished -to have a visible God like other nations. As the number of fools is -infinite, he found followers everywhere, but his extreme poverty was an -invincible obstacle to his elevation. The <i>Pharisees</i>, delighted -with the boldness of a man of their sect,<a class="noteref" id= -"xd21e2925src" href="#xd21e2925" name="xd21e2925src">4</a> while -startled at his audacity, elevated or depressed him according to the -fickle humor of the populace, so that when it became noised about -concerning his <i>Divinity</i>, it was impossible—he being -possessed of no power—that his design could succeed. No matter -how many sick he <span class="pagenum">[<a id="pb74" href="#pb74" name= -"pb74">74</a>]</span>cured, nor how many dead he raised, having no -money and no army, he could not fail to perish, and with that outlook -it appears that he had less chance of success than <i>Moses</i>, -<i>Mahomet</i>, and all those who were ambitious to elevate themselves -above others. If he was more unfortunate, he was no less adroit, and -several places in his history give evidence that the greatest fault in -his policy was not to have sufficiently provided for his own safety. So -it may be seen that he did not manage his affairs any better than those -two other legislators, of whose memory exists but the remains of the -belief that they established among the different nations.</p> -<p class="par"></p> -<div class="figure xd21e2941width"><img src="images/sphinx.png" alt= -"Sphinx facing right." width="146" height="78"></div> -<p class="par"><span class="pagenum">[<a id="pb75" href="#pb75" name= -"pb75">75</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2824" href="#xd21e2824src" name="xd21e2824">1</a></span> -<i>Celsus</i> says, in <i>Origen</i>, that Jesus Christ was a native of -a little hamlet in Judea, and that his mother was a poor villager who -only existed by her labor. Having been convicted of adultery with a -soldier named <i>Pandira</i>, she was induced to flee by her betrothed, -who was a carpenter by trade, who condoned their offence, and they -wandered miserably from place to place. She was secretly delivered of -Jesus, and finding themselves in want, they were constrained to flee to -Egypt. After several years, his services being of no value to the -Egyptians, he returned to his own country, where, quite proud of the -miracles he knew how to perform, he proclaimed himself <i>God</i>.</p> -<hr class="tb"> -<p class="par"></p> -<p class="par footnote">Human nature was at those times not -fundamentally different from what it is now, and we need, therefore, -not be surprised to hear that one of the stalwart Roman warriors, whose -name was Pandira, fell in love with one of the dark-eyed daughters of -Nazareth, and that the fruit of their “illegitimate” union -was a son whom they called Jehoshua, and who inherited from his father -the manly pride of the Roman, and from his Jewish mother his almost -feminine beauty and modesty.</p> -<p class="par footnote">Of Jehoshua’s mother, little is to be -said. * * * * * Ignorant, innocent, and of modest manners, uneducated -but kind, sympathetic and beautiful, <i>Stada</i>, like many others of -her sex, was guided more by the decision of her heart than by the -calculations of her intellect. Her heart yearned for love and she hoped -to find in <i>Pandira</i> the realization of her ideal.—<i>Life -of Jehoshua, The Prophet of Nazareth, an Occult Study and a Key to the -Bible. Franz Hartmann, M. D., Boston, 1889.</i> <a class="fnarrow" -href="#xd21e2824src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2861" href="#xd21e2861src" name="xd21e2861">2</a></span> A -beautiful dove overshadowed a virgin; there is nothing surprising in -that. It happened frequently in Lydia, and the swan of Leda is the -counterpart of the dove of Mary.</p> -<p class="par footnote"></p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop cellBottom"> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div lang="fr" class="lgouter footnote"> -<p class="line">Qu’un beau Pigeon a tire d’aile</p> -<p class="line">Vienne abombrer une Pucelle,</p> -<p class="line">Rien n’est suprenant en cela;</p> -<p class="line">L’on en vit autant en Lydie.</p> -<p class="line">Et le beau Cygne de Leda</p> -<p class="line">Vaut bien le Pigeon de Marie.</p> -</div> -</div> -</div> -</div> -</td> -<td class="cellRight cellTop cellBottom"> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div class="lgouter footnote"> -<p class="line">When a pretty dove under her wing</p> -<p class="line">Happens to conceal a Virgin,</p> -<p class="line">There is nothing surprising in that.</p> -<p class="line">The same thing is known in Lydia,</p> -<p class="line">For the beautiful swan of Leda</p> -<p class="line">Is just as good as Mary’s pigeon.</p> -</div> -</div> -</div> -</div> -</td> -</tr> -</table> -</div> -<p class="par"> <a class="fnarrow" href= -"#xd21e2861src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2916" href="#xd21e2916src" name="xd21e2916">3</a></span> In the -book of <i>Samuel</i>, chap. vii, it is related that the Israelites -being discontented with the sons of Samuel who judged them, demanded a -King, the same as other nations, with whom they wished to -conform. <a class="fnarrow" href="#xd21e2916src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2925" href="#xd21e2925src" name="xd21e2925">4</a></span> Jesus -Christ was of the sect of the Pharisees, or the poor, who were opposed -to the Sadducees, who formed the sect of the rich. <a class= -"fnarrow" href="#xd21e2925src">↑</a></p> -</div> -</div> -<div id="ch8" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5088">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER VIII.</h2> -<h2 class="main"><span class="sc">Of the Policy of Jesus -Christ.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">Is there anything, for example, more dextrous than -the manner in which he treated the subject of the woman taken in -adultery? (St. John, c. viii.) The Jews having asked if they should -stone this unfortunate, instead of replying definitely, yes or no, by -which he would fall in the trap set by his enemies: the negative being -directly against the law, and the affirmative proving him severe and -cruel, which would have alienated the saints. Instead of replying as -any ordinary person but him would have done, he said, “<i>whoever -is without sin, let him cast the first stone</i>,” a skillful -response, which shows us his presence of mind.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">Another time being asked if it was lawful -to<a class="noteref" id="xd21e2966src" href="#xd21e2966" name= -"xd21e2966src">1</a> <i>pay tribute to Cesar</i>, and seeing the image -of the Prince on the coin that they showed him, he evades the -difficulty by replying that they should “<i>render unto Cesar -what belongs to Cesar, and unto God what belongs to God</i>.” The -difficulty consisted in that he would be guilty of <i lang= -"fr">lèse majesté</i> if he had said it was not -permitted, and by saying that it was, he would reverse the law of Moses -which he always protested he would not do, because he felt that he was -either too weak, or that he would <span class="pagenum">[<a id="pb76" -href="#pb76" name="pb76">76</a>]</span>be worsted in the endeavor. So -he made himself more popular, by acting with impunity after the manner -of Princes, who allowed the privileges of their subjects to be -confirmed while their power was not well established, but who scorned -their promises when they were well enthroned.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">He again skillfully avoided a trap that the -Pharisees had set for him. They asked him—having in their minds -thoughts which would only tend to convict him of lying—<i>by what -authority he pretended to instruct and catechise the people</i>. -Whether he replied that it was by human authority because he was not of -the sacred body of Levites, or whether he boasted of preaching by the -express command of God, his doctrine was contrary to the Mosaic law. To -relieve this embarrassment, he availed himself of the questioners -themselves by asking them in the name of whom they thought <i>John</i> -baptized? The Pharisees, who for policy opposed the baptism by -<i>John</i>, would be condemned themselves in avowing <i>that it was of -God</i>. If they had <i>not</i> admitted it they would have been -exposed to the rage of the populace, who believed the contrary. To get -out of this dilemma, they replied that they knew nothing of it, to -which Jesus answered that he was neither obliged to tell them why, nor -in the name of whom he preached.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">Such were the skillful and witty evasions of the -destroyer of the ancient law and the founder of the new. Such were the -origins of the new religion which was built on the ruins of the old, or -to speak disinterestedly, there was nothing more divine in this than in -the other sects which preceded it. Its founder, who <span class= -"pagenum">[<a id="pb77" href="#pb77" name="pb77">77</a>]</span>was not -quite ignorant, seeing the extreme corruption of the Jewish republic, -judged it as nearing its end, and believed that another should be -revived from its ashes. The fear of being prevented by one more -ambitious than himself, made him haste to establish it by methods quite -opposed to those of Moses. The latter commenced by making himself -formidable to other nations. Jesus, on the contrary, attracted them to -him by the hope of the advantages of another life, which he said could -be obtained by believing in him, while Moses only promised temporal -benefits as a recompense for the observation of <i>his</i> law. Jesus -Christ held out a hope which never was realized. The laws of one only -regarded the exterior, while those of the other aimed at the inner man, -influencing even the thoughts, and entirely the reverse of the law of -Moses. Whence it follows that Jesus believed with <i>Aristotle</i> that -it is with Religion and States, as with individuals who are begotten -and die, and as nothing is made except subject to dissolution, there is -no law which can follow which is entirely opposed to it. Now as it is -difficult to decide to change from one law to another, and as the great -majority is difficult to move in matters of Religion, Jesus, in -imitation of the other innovators had recourse to <i>miracles</i>, -which have always been the peril of the ignorant, and the sanctuary of -the ambitious.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">Christianity was founded by this method, and Jesus -profiting by the faults of the Mosaic policy, never succeeded so -happily anywhere, as in the measures which he took to render his law -eternal. The Hebrew prophets thought to do honor to Moses by predicting -a successor who resembled him. That is to say, a <i>Messiah</i>, grand -<span class="pagenum">[<a id="pb78" href="#pb78" name= -"pb78">78</a>]</span>in virtue, powerful in wealth, and terrible to his -enemies; and while their prophecies have produced the contrary effect, -many ambitious ones have taken occasion to proclaim themselves the -promised Messiah, which has caused revolts that have endured until the -entire destruction of their republic.</p> -<p class="par">Jesus Christ, more adroit than the Mosaic prophets, to -defeat the purpose of those who rose up against him predicted -(<a class="biblink xd21e43" title="Link to cited location in Bible" -href= -"https://www.biblegateway.com/passage/?search=mt%2024:4-26">Matthew -xxiv. 4–5–24–25–26</a>. <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=2thes%202:3-10">II. -Thessalonians ii. 3–10</a>. <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=jn%202:11-18">John ii. -11–18</a>) that such a man would be a great enemy of God, the -delight of the Devil, the sink of all iniquity and the desolation of -the world. After these fine declarations there was, to my mind, no -person who would dare to call himself <i>Anti-Christ</i>, and I do not -think he could have found a better way to perpetuate his law. There was -nothing more fabulous than the rumors that were spread concerning this -pretended <i>Anti-Christ</i>. <i>St. Paul</i> said (<a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=2thes%2011:7">II. -Thessalonians xi. 7</a>) of his existence, that “he was already -born,” consequently was present on the eve of the coming of -<i>Jesus Christ</i> while more than twelve hundred years have expired -since the prediction of this prophet was uttered, and he has not yet -appeared.</p> -<p class="par">I admit that these words have been credited to -<i>Cherintus</i> and <i>Ebion</i>, two great enemies of Jesus Christ, -because they denied his pretended divinity, but it also may be said -that if this interpretation conforms to the view of the apostle, which -is not credible; these words for all time designate an infinity of -<i>Anti-Christ</i>, there being no reputable scholar who would offend -by saying <i>that the</i> <a class="noteref" id="xd21e3069src" href= -"#xd21e3069" name="xd21e3069src">2</a><i>history of Jesus Christ is a -fable, <span class="pagenum">[<a id="pb79" href="#pb79" name= -"pb79">79</a>]</span>and that his law is but a tissue of idle fancies -that ignorance has put in vogue and that interest preserves</i>.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">Nevertheless it is pretended that a Religion which -rests on such frail foundations is quite divine and supernatural, as if -we did not know that there were never persons more convenient to give -currency to the most absurd opinions than <i>women</i> and -<i>idiots</i>.</p> -<p class="par">It is not strange, then, that Jesus did not choose -Philosophers and Scholars for his Apostles. He knew that his law and -good sense were diametrically opposed.<a class="noteref" id= -"xd21e3120src" href="#xd21e3120" name="xd21e3120src">3</a> That is the -reason why he declaims in so many places against the wise, and excludes -them from his kingdom, where were to be admitted the <i>poor in -spirit</i>, the <i>silly</i> and the <i>crazy</i>. Again, rational -individuals did not think it unfortunate to have nothing in common with -<i>visionaries</i>. <span class="pagenum">[<a id="pb80" href="#pb80" -name="pb80">80</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e2966" href="#xd21e2966src" name="xd21e2966">1</a></span> By this -Norman reply he eluded the question. A Norman never says yes, or no. -<i lang="fr">Blason populaire de la Normandie.</i> <a class= -"fnarrow" href="#xd21e2966src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3069" href="#xd21e3069src" name="xd21e3069">2</a></span> -<i>Vide</i> Boniface VIII. (1294) and Leo X. (1513) Boniface said that -men had the same souls as beasts, and that these human and bestial -souls lived no longer than each other. The Gospel also says that all -other laws teach several virtues and several lies; for example, a -<i>Trinity</i> which is false, the <i>child-birth of a Virgin</i> which -is impossible, and the <i>incarnation</i> and <i>transubstantiation</i> -which are ridiculous. I do not believe, continued he, other than that -the <i>Virgin</i> was a <i>she-ass</i>, and her son the issue of a -<i>she-ass</i>.</p> -<p class="par footnote">Leo X. went one day to a room where his -treasures were kept, and exclaimed “we must admit that this fable -of Jesus Christ has been quite profitable to us.<span class="corr" id= -"xd21e3100" title="Not in source">”</span> <a class= -"fnarrow" href="#xd21e3069src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3120" href="#xd21e3120src" name="xd21e3120">3</a></span> The -belief in the Christian doctrine is strange and wild to reason and -human judgment. It is contrary to all Philosophy and discourse of -Truth, as may be seen in all the articles of faith which can neither be -comprehended nor understood by human intellect, for they appear -impossible and quite strange. Mankind, in order to believe and receive -them, must control and subject his reason, submitting his understanding -to the obedience of the faith. <i>St. Paul</i> says that if man -considers and hears philosophy and measures things by the compass of -Truth, he will forsake all, and ridicule it as folly.</p> -<p class="par footnote">That is the avowal made by <i>Charron</i> in a -book entitled “<i>The Three Truths</i>,” page 180. Edition -of Bordeaux, 1593.<a class="noteref" id="xd21e3134src" href= -"#xd21e3134" name="xd21e3134src">4</a> <a class="fnarrow" href= -"#xd21e3120src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3134" href="#xd21e3134src" name="xd21e3134">4</a></span> This -inserted note is written on the back of a portion of a letter addressed -to “<i lang="nl">Prince graaft by de <span class="corr" id= -"xd21e3138" title="Source: Sepigel straat">Spiegelstraat</span>. A -Amsterdam</i>,” postmarked “<i lang="fr">Ce 4e. Aout. -1746</i>.” <a class="fnarrow" href= -"#xd21e3134src">↑</a></p> -</div> -</div> -<div id="ch9" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5098">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER IX.</h2> -<h2 class="main"><span class="sc">Of the Morals of Jesus -Christ.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">As for his <i>Morals</i>, we see nothing more -divine therein than in the writings of the ancients, or rather we find -only what are only extracts or imitations. <i>St. Augustin</i> (ch. 9 -and v. 20 of the Confessions, Book 7,) even admits that he has found in -some of their works nearly all of the beginning of the Gospel according -to <i>St. John</i>. As far as may be seen, that Apostle is believed, in -many places, to have stolen from other authors, and that it was not -difficult to rob the Prophets of their enigmas and visions to make his -<i>Apocalypse</i>. Whence comes the conformity which we find between -the doctrine of the Old Testament and that of <i>Plato</i>? to say -nothing of what the Rabbins have done, and those who have fabricated -the <i>Holy Writings</i> from a mass of fragments stolen from this -Grand Philosopher.</p> -<p class="par">Certainly the birth of the world has a thousand times -more probability in his <i>Timaeus</i> than in Genesis, and it cannot -be said that that comes from what <i>Plato</i> had <i>read</i> in the -books of the Jews during his travels in Egypt, for according to <i>St. -Augustin</i> himself, (Confessions, Book 7, ch. 9, v. 20,) -<i>Ptolemy</i> had not yet translated them. The description of the -country of which <i>Socrates</i> speaks to <i>Simias</i> in the -<i>Phaedon</i> (<i>?</i>) has infinitely more grace than the -<i>Terrestrial Paradise</i> (of Eden) and the -<i>Androgynus</i><a class="noteref" id="xd21e3227src" href="#xd21e3227" -name="xd21e3227src">1</a> is without comparison, <span class= -"pagenum">[<a id="pb81" href="#pb81" name="pb81">81</a>]</span>better -conceived than what <i>Genesis</i> says of the extraction of Eve from -one of the sides of Adam. Is there anything that more resembles the two -accidents of <i>Sodom</i> and <i>Gomorrah</i> than that which happened -to <i>Phaeton</i>? Is there anything more alike than the fall of -<i>Lucifer</i> and that of <i>Vulcan</i>, or that of the giants cast -down by the lightnings of Jupiter? Anything more similar than -<i>Samson</i> and <i>Hercules</i>, <i>Elijah</i> and <i>Phaeton</i>, -<i>Joseph</i> and <i>Hippolitus</i>, <i>Nebuchadnezzar</i> and -<i>Lycaon</i>, <i>Tantalus</i> and the tormented rich man (<a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=lk%2016:24">Luke xvi, -24</a>), the <i>manna of the Israelites</i> and the <i>ambrosia of the -Gods</i>? <i>St. Augustin</i>—quoted from God, Book 6, chap. -14,—<i>St. Cyrile</i> and <i>Theophylactus</i> compare -<i>Jonah</i> with <i>Hercules</i>, surnamed <i>Trinsitium</i> -(?Trinoctius), because he had dwelt three days and three nights in the -belly of a whale. The <i>river of Daniel</i>, spoken of in the -<i>Prophets</i>, ch. vii, is a visible imitation of -<i>Periphlegeton</i>, which is mentioned by Plato in the Dialogue on -the “Immortality of the Soul.”</p> -<p class="par"><i>Original sin</i> has been taken from -<i>Pandora’s box</i>, the sacrifice of <i>Isaac</i> and -<i>Jephthah</i> from the story of <i>Iphigenia</i>, although in the -latter a <i>hind</i> was substituted. What is said of <i>Lot and his -wife</i> is quite like the tale which is told of <i>Baucis</i> and -<i>Philemon</i>. In short, it is unquestionable that the authors of the -Scriptures have transcribed word for word the works of <i>Hesiod</i> -and <i>Homer</i>.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">But it seems that I have made quite a digression -which, however, may not be unprofitable. Let us return then to Jesus, -or rather, to his <i>Morals</i>.</p> -<p class="par"><i>Celsus</i> proves, by the account of <i>Origen</i> -(Book VI, against <i>Celsus</i>), that he had taken from <i>Plato</i> -his <span class="pagenum">[<a id="pb82" href="#pb82" name= -"pb82">82</a>]</span>finest sentiments, such as that which says -(<i>Luke</i>, c. xviii, v. 25), <i>that a camel might sooner pass -through the eye of a needle than a rich man should enter the Kingdom of -God</i>. It was the <i>sect of Pharisees</i> of which he was, and who -believed in him, which gave birth to this. What is said of the -<i>Immortality of the Soul</i>, of the <i>Resurrection</i>, of -<i>Hell</i>, and the greater part of his <i>Morals</i>, I see nothing -more admirable than in the works of <i>Epictetus</i>, <i>Epicurus</i> -and many others. In fact, the latter was cited by <i>St. Jerome</i> -(Book VIII, against <i>Jovian</i>, ch. viii), <i>as a man whose virtue -puts to the blush better Christians, observing that all his works were -filled with but herbs, fruits and abstinence, and whose delights were -so temperate that his finest repasts were but a little cheese, bread -and water</i>. With a life so frugal, this Philosopher, pagan as he -was, said that it was <i>better to be unlucky and rational, than rich -and opulent without having good sense</i>, adding, <i>that it is rare -that fortune and wisdom are found in the same individual</i>, and -<i>that one could have no knowledge of happiness nor live with pleasure -unless felicity was accompanied by prudence, justice and honesty, which -are qualifications of a true and lasting delight</i>.</p> -<p class="par">As for <i>Epictetus</i> I do not believe that any man, -not excepting <i>Jesus</i> himself, was more austere, more firm, more -equitable, or more moral. I say nothing but what is easy to prove, and -not to pass my prescribed limit I will not mention all the exemplary -acts of his life, but give one single example of constancy which puts -to shame the weakness and cowardice of <i>Jesus</i> in the sight of -death. Being a slave to a freeman named <i>Epaphroditus</i>, captain of -the guards of Nero, it took the fancy of this brute to twist the leg of -Epictetus. Epictetus perceiving that it gave him pleasure said to him, -smiling, that he was well convinced that the game <span class= -"pagenum">[<a id="pb83" href="#pb83" name="pb83">83</a>]</span>would -not end until he had broken his leg; in fact, this crisis happened. -“Well,” said Epictetus with an even smiling face, -“did I not say that you would break my leg?” Was there ever -courage equal to that? and could it have been said of <i>Jesus -Christ</i> had he been the victim? He who wept and trembled with fear -at the least alarm, and who evinced at his death a lack of spirit that -never was witnessed in the majority of his martyrs.</p> -<p class="par">I doubt not but what it might be said of this action of -<i>Epictetus</i> what the ignorant remark of the virtues of the -Philosophers, that vanity was their principle, and that they were not -what they seemed. But I say also that those who use such language are -people who, in the pulpit, say all that comes into their -heads—either good or evil—and they want the privilege of -telling it all. I know also that when these babblers, sellers of air, -wind and smoke, have vented all their strength against the champions of -common sense they think they have well earned the revenues of their -livings: that they have not merited a call to instruct the people -unless they have declared against those who know what common sense and -true virtue is.</p> -<p class="par">So it is true that nothing in the world approaches so -little to the manners of true scholars as the actions of the ignorant -who decry them and who appear to have studied only to procure -preferment which gives them bread; and which preferment they worship -and magnify when this height is attained, as if they had reached a -condition of perfection, which, to those who succeed, is a condition of -self-love, ease, pride and pleasure, following nothing less than the -maxims of the religion which they profess.</p> -<p class="par">But let us leave these people who know not what virtue -is, and examine the divinity of their Master. <span class= -"pagenum">[<a id="pb84" href="#pb84" name="pb84">84</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3227" href="#xd21e3227src" name="xd21e3227">1</a></span> -Hermaphrodites. <a class="fnarrow" href= -"#xd21e3227src">↑</a></p> -</div> -</div> -<div id="ch10" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5108">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER X.</h2> -<h2 class="main"><span class="sc">Of the Divinity of Jesus -Christ.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">After having examined his policy and morals we -have seen nothing more Divine than in the writings and conduct of the -ancients. Let us see if the reputation which followed him after his -death is an evidence that he was God. Mankind is so accustomed to false -reasoning that I am astonished that any one can reach a sane conclusion -from their conduct. Experience shows that there is nothing they -followed that is in any wise true, and that nothing has been done or -said by them which gives any evidence of stability. In the meanwhile it -is certain that common opinions are continually surrounded with -chimeras notwithstanding the efforts of the learned, which have always -opposed them. Whatever care has been taken to extirpate follies the -people have never abandoned them only after having been surfeited with -them. Moses was proud to boast himself the Lieutenant of the Lord of -Lords, and to prove his mission by extraordinary signs. If ever so -little he absented himself (which he did from time to time to confer, -as he said, with his God, as <i>Numa</i> and other lawgivers also did) -he only found on his return traces of the worship of the Gods which the -Israelites had seen in Egypt. He successfully held them forty years in -the wilderness that they might lose the idea of those they had -abandoned, and not being yet satisfied they obeyed him who led them, -and bore firmly whatever hardship they were caused to suffer in this -regard. <span class="pagenum">[<a id="pb85" href="#pb85" name= -"pb85">85</a>]</span></p> -<p class="par">Only the hatred which they had conceived for other -nations, by an arrogance of which most idiots are susceptible, made -them insensibly forget the Gods of Egypt and attach themselves to those -of <i>Moses</i> whom they adored, and sometimes with all the -circumstance marked in the laws. But when they quitted these conditions -little by little to follow those of <i>Jesus Christ</i>, I cannot see -what inconstancy caused them to run after the novelty and change.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">The most ignorant Hebrews having given the most -vogue to the law of Moses were the first to run after Jesus, and as -their number was infinite and they encouraged each other, it is not -marvellous that these errors spread so easily. It is not that novelty -does not always beget suffering, but it is the glory that is expected -that one hopes will smooth the difficulties. Thus the Disciples of -Jesus, miserable as they were, reduced at times to nourish themselves -with grains of corn which they gathered from the fields (Luke vi., 1), -and seeing themselves shamefully excluded from places where they -thought to enter to ease their fatigue (Luke ix., 52–53) they -began to be discouraged with living; their Master being without the -pale of the law and unable to give them the benefits, glory and -grandeur which he had promised them.</p> -<p class="par">After his death his disciples, in despair at seeing -their hopes frustrated, and pursued by the Jews who wished to treat -them as they had treated their Master, made a virtue of necessity and -scattered over the country, where by the report of some women -(<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=jn%2020:18">John xx, -18</a>) they told of his resurrection, his divine affiliation and the -rest of <span class="pagenum">[<a id="pb86" href="#pb86" name= -"pb86">86</a>]</span>the fables with which the Gospels are -filled.<a class="noteref" id="xd21e3489src" href="#xd21e3489" name= -"xd21e3489src">1</a> The trouble which they had to make progress among -the <i>Jews</i> made them resolve to pass among the <i>Gentiles</i>, -and try to serve themselves better among them; but as it was necessary -to have more learning for that than they possessed—the Gentiles -being philosophers and too much in love with truth to resort to -trifles—they gained over a young man (Saul or St. Paul) of an -active and eager mind and a little better informed than the simple -fishermen or than the greater babblers who associated with them. A -stroke from Heaven made him blind, as is said (without this the trick -would have been useless) and this incident for a time attracted some -weak souls.<a class="noteref" id="xd21e3505src" href="#xd21e3505" name= -"xd21e3505src">2</a> By the fear of Hell, taken from some of the fables -of the ancient poets, and by the hope of a glorious <i>Resurrection</i> -and a <i>Paradise</i> which is hardly more supportable than that of -<i>Mahomet</i>; all these procured for their <i>Master</i> the honor of -passing for a God, which he himself was unable to obtain while living. -In which this kind of <i>Jesus</i> was no better than <i>Homer</i>: six -cities which had driven the latter out with contempt and scorn during -his life, disputed with each other after his death to determine with -whom remained the honor of having been his birth-place.</p> -<p class="par">By this it may be seen that Christianity depends, like -all other things, on the caprice of men, in whose opinion all passes -either for good or bad, according as the notion strikes them. Further, -if Jesus was God, nothing could resist him, for St. Paul (Romans, v. -19), is witness that nothing could overcome his will. Yet <span class= -"pagenum">[<a id="pb87" href="#pb87" name="pb87">87</a>]</span>this -passage is directly opposed to another in Genesis (iv, 7), where it is -said that as the <i>desires and appetites of man belong to him, who is -the Master</i>, so it is agreed to accord free-will to the master of -animals, that is to say, man, for whom it is said God has created the -universe.</p> -<p class="par">But without wandering in a maze of errors and positive -contradictions, of which we have discoursed sufficiently, let us say -something of <i>Mahomet</i>, who founded a law upon maxims totally -opposed to those of <i>Jesus Christ</i>.</p> -<p class="par"></p> -<div class="figure xd21e3543width"><img src="images/flame.png" alt= -"Flame surrounded by wreath." width="88" height="97"></div> -<p class="par"><span class="pagenum">[<a id="pb88" href="#pb88" name= -"pb88">88</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3489" href="#xd21e3489src" name="xd21e3489">1</a></span> Which -determined the <i>Emperor Julian</i> to abandon the sect of Nazarenes -whose faith he regarded as a vulgar fiction of the human mind, which he -found based solely on a simple tale of <i>Perdiccas</i>. <a class= -"fnarrow" href="#xd21e3489src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3505" href="#xd21e3505src" name="xd21e3505">2</a></span> Also his -belief in visions and the legend of his translation to -Heaven. <a class="fnarrow" href="#xd21e3505src">↑</a></p> -</div> -</div> -<div id="ch11" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5120">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER XI.</h2> -<h2 class="main"><span class="sc">Of Mahomet.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">Hardly had the Disciples of Jesus abandoned the -Mosaic law to introduce the Christian, than mankind, with their usual -caprice and ordinary inconstancy, suddenly changed their sentiments, -and all the East was seen embracing the sentiments of the celebrated -<i>Arius</i>, who had the boldness to oppose the fable of Jesus, and -prove that he was no more a God than any other man. Thus Christianity -was almost abolished, and there appeared a new law-giver, who, in less -than ten years time, formed a considerable sect. This was -<i>Mahomet</i>.<a class="noteref" id="xd21e3566src" href="#xd21e3566" -name="xd21e3566src">1</a></p> -<p class="par">To be well acquainted with him, it must be known that -the part of <i>Arabia</i> where he was born, was commonly called -“the Happy,” by reason of its fertility, and being -inhabited by people who formed several Republics, each Republic being a -family called a <span class="pagenum">[<a id="pb89" href="#pb89" name= -"pb89">89</a>]</span>“tribe,” and having for its head the -chief of the principal family, among those which composed the -“tribe.”</p> -<p class="par">That in which <i>Mahomet</i> was born was named the -Tribe of <i>Koreish</i>, of which the principal family was that of -<i>Hashem</i>, of which the chief was then a certain <i>Abdul -Motallab</i>,<a class="noteref" id="n89.1src" href="#n89.1" name= -"n89.1src">2</a> grandfather of <i>Mahomet</i>, whose father, eldest -son of <i>Abdul Motallab</i>, was named <i>Abdallah</i>.<a class= -"pseudonoteref" href="#n89.1">2</a></p> -<p class="par">This tribe inhabited the shores of the Red sea, and -<i>Abdul Motallab</i> was High Priest of the Temple of Mecca where were -worshipped the Idols of the country. As Chief of his Tribe he was -Prince of this country in which quality he had sustained the war -against the King of Persia and the Emperor of Ethiopia, which shows -that <i>Mahomet</i> was not of the riff-raff of the people.</p> -<p class="par">His father dying before his grandfather, his tender -years caused him to lose the rights he had to the Sovereignty, which -one of his uncles usurped. It was for this reason, not being able to -succeed to the title of Prince, that he was reduced to the humble -condition of shop-boy in the employ of a wealthy widow for whom he -became afterwards factor. Having found him to her liking she married -him and made him one of the richest citizens of Mecca. He was then -about <span class="pagenum">[<a id="pb90" href="#pb90" name= -"pb90">90</a>]</span>30 years of age, and seeing at hand the means to -enforce his rights, his ambitions awakened, and he meditated in what -manner he could re-establish himself in the dignity of his -grandfather.</p> -<p class="par">The correspondence that he had had with -<i>Christians</i> in <i>Egypt</i> and <i>Jews</i> in <i>Judea</i>, -where he had traded a long time for his wife while he was only her -factor, gave him an opportunity of knowing who Moses was and also Jesus -Christ. He also had remarked into how many different sects their -Religion was divided, and which produced such diversity of opinions, -and the zeal of each sect. By this he profited, and he believed he -could better succeed in the interest of establishing a new Religion. -The conditions of the time when he formed this design were very -favorable to him, for nearly all of the Arabs, disgusted with the -worship of their Idols, were fallen into a species of <i>Atheism</i>. -Thus Mahomet began by leading a retired life, being exemplary, seeking -solitude, and passing the greater part of the day in prayers and -meditations. He caused himself to be admired for his modest demeanor, -and commenced to speak of revelations and visions. By such action is -gained the credence of the populace, and by such methods Moses and -Jesus commenced. He called himself a prophet and an envoy of God, and -having as much skill as his predecessors in working miracles, he soon -gained attention, then admiration, and soon after the confidence of the -people. A <i>Jew</i> and a <i>Christian monk</i> who were in his -conspiracy aided him in his dextrous moves, and he soon became powerful -enough to resist a <i>vigorous man</i> named <i>Corais</i>, a learned -Arab, who endeavored to expose his imposture.</p> -<p class="par">During this time his uncle, the governor of Mecca, died, -and not being yet strong enough to assume the <span class= -"pagenum">[<a id="pb91" href="#pb91" name= -"pb91">91</a>]</span>authority of sovereign, he was obliged to yield to -one of his kinsmen who, penetrating his designs, obliged him to flee -from <i>Mecca</i> and take refuge at <i>Medina</i>, where one party in -the city who were Arian Christians joined him.</p> -<p class="par">Then he ceased to support his authority by argument, and -persuaded his disciples to plant the Mussulman faith at the point of -the sword. Having strengthened his party by alliances, marrying his -daughters to four of the principal citizens of <i>Medina</i>, he was in -condition to place armies in the field who subjugated the various -tribes, one after the other, and with whom he finally seized -<i>Mecca</i>. He did not die until after he had accomplished his -purpose by his hypocrisy and imposture, which elevated him to the -dignity of sovereign, which he transmitted to his successors, and his -faith so well established that there has been no evidence of its -failure for six hundred years, and yet it may be upon the eve of its -destruction.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main"><span class="corr" id="xd21e3774" title= -"Source: III">II</span>.</h3> -</div> -<div class="divBody"> -<p class="par first">Thus Mahomet was more fortunate than Jesus Christ. -After having labored during twenty-three years in the establishment of -his Law and Religion, he saw its progress before his death, and having -an assurance which Jesus Christ had not, that it would exist a long -time after his death, since he prudently accommodated the genius and -passions of his followers.</p> -<p class="par">Such was the last of these three impostors. Moses threw -himself into an abyss by an excess of ambition to cause himself to be -believed immortal. Jesus Christ was ignominiously hung up between two -thieves, being covered with shame as a recompense for his imposture, -and lastly, Mahomet died in reality in his own bed, and <span class= -"pagenum">[<a id="pb92" href="#pb92" name="pb92">92</a>]</span>in the -midst of grandeur, but with his bowels consumed by poison given him by -a young Jewess, to determine if he really was a prophet.</p> -<p class="par">This is all that can be said of these four<a class= -"noteref" id="xd21e3785src" href="#xd21e3785" name="xd21e3785src">3</a> -celebrated impostors. They were just as we have painted them after -nature, and without giving any false shading to their portraits, that -it may be judged if they merited any confidence, and if it is excusable -to be led by these guides, whom ambition and trickery have elevated, -and whom ignorance has destroyed.</p> -<p class="par"></p> -<div class="figure xd21e3792width"><img src="images/griffin.png" alt= -"Griffin facing right." width="101" height="100"></div> -<p class="par"><span class="pagenum">[<a id="pb93" href="#pb93" name= -"pb93">93</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3566" href="#xd21e3566src" name="xd21e3566">1</a></span> A friend -of the celebrated <i>Golius</i> having asked what the <i>Mahometans</i> -said of their prophet, this wise professor sent him the following -extract which contains an abridgement of the life of that Impostor -taken from a manuscript in the Turkish language: “The Lord -<i>Mahomet Mustapha</i>, of glorious memory, the greatest of the -Prophets, was born in the fortieth year of the Empire of <i>Anal -Schirwan</i>, the Just. His holy nativity happened the twelfth day in -the second third of the month Rabia. Now, after the fortieth year of -his age had passed, he was divinely inspired, received the crown of -prophecy and the robe of Legation, which were brought him from God by -the faithful messenger Gabriel, with instructions to call mankind to -<i>Islamism</i>. After this inspiration from God was received, he dwelt -at <i>Mecca</i> for thirteen years. He left there aged fifty-three -years the eighth day of the month <i>Rabia</i>, which was a Friday, and -took refuge at <i>Medina</i>. Now, it was there, after his retreat the -twentieth day of the eleventh month, and the sixty-third year of his -blessed life, he succeeded to the enjoyment of the divine presence. -Some say that he was born while <i>Abelaka</i>,<a class="pseudonoteref" -href="#n89.1">2</a> his father, was yet living, others say after his -death. Lady <i>Amina</i>, a daughter of the <i>Wahabees</i>, gave him -for nurse lady <i>Halima</i>, of the tribe of <i>Beni-Saad</i>. <i>Abdo -Imutalib</i>,<a class="pseudonoteref" href="#n89.1">2</a> his -grandfather, gave him the blessed name of <i>Mahomet</i>. He had four -sons and four daughters. The sons were <i>Kasim</i>, <i>Ibrahim</i>, -<i>Thajib</i> and <i>Thahir</i>, and the daughters, <i>Fatima</i>, -<i>Omokeltum</i>, <i>Rakia</i> and <i>Zeineb</i>. The companions of -this august envoy of God were <i>Abulekir</i>, <i>Omar</i>, -<i>Osman</i> and <i>Ali</i>, all of sacred memory. <a class= -"fnarrow" href="#xd21e3566src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"n89.1" href="#n89.1src" name="n89.1">2</a></span> These names, -<i>Abdul-Motallab</i> and <i>Abdallah</i>, in Arabic, seem to be -rendered <i>Abdo-Imutalib</i> and <i>Abelaka</i> in the Turkish -language.—A. N. <a class="fnarrow" href= -"#n89.1src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3785" href="#xd21e3785src" name="xd21e3785">3</a></span> This -includes <i>Numa Pompilius</i>.—A. N. <a class="fnarrow" -href="#xd21e3785src">↑</a></p> -</div> -</div> -<div id="ch12" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5131">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">SENSIBLE AND OBVIOUS TRUTHS.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">It is not sufficient to have discovered the -disease if we do not apply a remedy. It would be better to leave the -sick man in ignorance. Error can only be cured by Truth, and since -<i>Moses</i>, <i>Jesus</i> and <i>Mahomet</i> were what we have -represented them, we should not seek in their writings for the -veritable idea of the Divinity. The apparitions and the divine -conformation of the former and the latter, and the divine filiation of -the second, are sufficient to convince us that all is but -imposture.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">God is either a natural being or one of infinite -extent who resembles what he contains, that is to say, that he is -material without being, nevertheless, neither just nor merciful, nor -jealous, nor a God in any way as may be imagined, and as a consequence -is neither a punisher nor a remunerator. This idea of punishment and -recompense only exists in the minds of the ignorant who only conceive -that simple being called God, under images which by no means represent -him. Those who use their understanding without confounding its -operations with those of the imagination, and who are powerful enough -to abandon the prejudice of a limited education, are the only ones who -have sound, clear and distinct ideas. They consider him as the source -of all beings which are produced without distinction: one being no more -than another in His regard, and man no more difficult to produce than a -worm or a flower. <span class="pagenum">[<a id="pb94" href="#pb94" -name="pb94">94</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">That is why it is not to be believed that this -natural and infinite being which is commonly called God, esteems man -more than an ant, or a lion more than a stone, or any other being more -than a phantasy, or who has any regard for beauty or ugliness, for good -or bad, for the perfect or imperfect. Or that he desires to be praised, -prayed, sought for or caressed, or that he cares what men are, or say, -whether susceptible of love or hate, or in a word that he thinks more -of man than of any other creatures of whatever nature they be. All -these distinctions are only the invention of a narrow mind, that is to -say, ignorance has created them and interest keeps them alive.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">Thus there is no good sensible man who can be -convinced of hell, a soul, spirits or devils, in the manner of which -they are commonly spoken. All these great senseless words have only -been contrived to delude or intimidate the people. Let those then who -wish to know the truth read what follows, with a liberal spirit and an -intention to only give their judgment with deliberation.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">The myriads of stars that we see above us are -allowed to be so many solid bodies which move, and among which there is -not one designed as the Court Divine where God is like a King in the -midst of his courtiers; which is the abode of the blest, and where all -good souls fly after leaving this body and world. But without burdening -ourselves with such a rude and ill-conceived opinion, and that it may -not be entertained by any man of good sense, it is certain that what is -<span class="pagenum">[<a id="pb95" href="#pb95" name= -"pb95">95</a>]</span>called Heaven is nothing but the continuation of -our atmosphere, more subtile and more refined, where the stars move -without being sustained by any solid mass more than the Earth on which -we live, and which like the stars is suspended in the midst of -space.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">As may be imagined, a Heaven intended for the -eternal abode of the happy and of God, was the same among the Pagans. -Gods and goddesses were also represented in the same way, also a Hell -or a subterranean place where it was pretended that the wicked souls -descended to be tormented. But this word “hell” taken in -its proper and natural signification means nothing but a “lower -place,” which poets have invented to oppose the dwelling of the -celestial inhabitants, who are said to be very sublime and exalted. -That is what the Latin word <i lang="la">Infernus</i> or <i lang= -"la">inferi</i> signifies, and also the Greek word <span class="corr" -id="xd21e3851" title="Source: αδμς"><span class= -"trans" title="hadēs"><span class="Greek" lang= -"el">ἁδης</span></span></span><a class="noteref" -id="xd21e3859src" href="#xd21e3859" name="xd21e3859src">1</a>, that is -to say, an <i>obscure</i> place like the sepulchre, or any other low -and hidden place. All the rest of what has been said is only pure -fiction and the invention of poets whose symbolical discourses are -taken literally by feeble, timid and melancholy minds, as well as by -those who are interested in sustaining this opinion. <span class= -"pagenum">[<a id="pb96" href="#pb96" name="pb96">96</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e3859" href="#xd21e3859src" name="xd21e3859">1</a></span> -Hades. <a class="fnarrow" href="#xd21e3859src">↑</a></p> -</div> -</div> -<div id="ch13" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5141">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">OF THE SOUL.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">The Soul is something more delicate and more -difficult to treat of than either Heaven or Hell. That is why it is -proper to satisfy Your Majesty’s curiosity, to speak of it a -little more at length. Before saying what I desire on this subject, I -will recall in a few words what the most celebrated Philosophers have -thought of it.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">Some have said that the Soul is a spirit or an -immaterial substance; others, a kind of divinity; some, a very subtile -air, and others a harmony of all parts of the body. Again, others have -remarked that it is the most subtile and fine part of the blood, which -is separated from it in the brain and is distributed by the nerves: so -that the source of the Soul is the heart where it is produced, and the -place where it performs its noblest function is the Brain, because -there it is well purified from the grosser parts of the blood. These -are the principal opinions which have been held concerning the Soul, -but to render them more perceptible let us divide them into -<i>material</i> and <i>spiritual</i>, and name the supporters of each -theory that we may not err.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first"><i>Pythagoras</i> and <i>Plato</i> have said that -the soul is <i>spiritual</i>, that is to say, a being capable of -existence without the aid of the body, and can move itself: that -<span class="pagenum">[<a id="pb97" href="#pb97" name= -"pb97">97</a>]</span>all the <i>particular souls</i> of animals are -portions of the <i>universal soul</i> of the world: that these portions -are <i>spiritual</i> and <i>immortal</i>, and of the same nature, as we -may conceive that one hundred little fires are of the same nature as -the great fire at which they have been kindled.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">These philosophers believed the animated universe -a substance, spiritual, immortal and invisible, pursuing always that -which attracts, which is the source of all movements, and of all Souls -which are small particles of it. Now, as Souls are very pure, and -infinitely superior to the body, they do not unite immediately, but by -means of a subtile body, such as flame, or that subtile and extensive -air which the vulgar take for heaven. Afterwards they take a body less -subtile, then another a little more impure, and always thus by degrees, -until they can unite with the sensible bodies of animals, whence -(<i>sic</i>) they descend like into dungeons or sepulchres. The death -of the body, they say, is the life of the soul wherein it was buried, -and where it exercises but weakly its most beautiful functions.</p> -<p class="par">Thus at the death of the body the soul comes out of its -prison untrammelled by matter, and reunites with the soul of the -universe, from whence it came. Thus, following this thought, all the -Souls of animals are of the same nature, and the diversity of their -functions comes only from the difference in the bodies that they -enter.</p> -<p class="par"><i>Aristotle</i> admits further, a universal -understanding common to all beings, and which acts in regard to -particular intelligences as light does in regard to the eyes; and as -light makes objects visible, the universal understanding makes objects -intelligible. This philosopher <span class="pagenum">[<a id="pb98" -href="#pb98" name="pb98">98</a>]</span>defines the Soul as that which -makes us live, feel, think and move, but he does not say what the Being -is that is the source and principle of these noble functions, and -consequently we must not look to him to dispel the doubt which exists -concerning the Nature of the Soul.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first"><i>Dicearchus</i>, <i>Asclesiade</i> (? -Esculapius), and in some ways <i>Galen</i>, have also believed the soul -to be incorporeal, but in another manner, for they have said that it is -nothing more than the harmony of all parts of the body, that is to say, -that which results in an exact blending and disposition of the humors -and spirits. Thus, they say, health is not a part of him who is well, -however it be his condition, so that, however, the soul be in the -animal, it is not one of its parts, but a mutual accord of all of which -it is composed. On which it is remarked that these authors believe the -soul to be incorporeal, on a principle quite opposed to their intent, -by saying that it is <i>not</i> a body, but only something inseparably -attached <i>to</i> a body, that is to say, in good reasoning, that it -is quite corporeal, since corporeality is not only that which <i>is</i> -a body, but <i>all</i> which is <i>form</i> or <i>accident</i> that -cannot be separated from matter.</p> -<p class="par">These are the philosophers who have believed the soul -incorporeal or immaterial, who, as you see, are not in accord with -themselves, and consequently do not merit any belief. Let us now -consider those who have avowed it to be a <i>body</i>.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first"><i>Diogenes</i> believed that it was formed of -air, from which he has inferred the necessity of breathing, and defines -it as an air which passes from the mouth <span class="pagenum">[<a id= -"pb99" href="#pb99" name="pb99">99</a>]</span>through the lungs to the -heart, where it is warmed, and from whence it is distributed through -the entire body.</p> -<p class="par"><i>Leucippus</i> and <i>Democritus</i> have claimed that -it was Fire, as that element is composed of atoms which easily -penetrate all parts of the body, and makes it move. <i>Hippocrates</i> -has said that it is a composition of water and fire. <i>Empedocles</i> -says that it includes the four elements. <i>Epicurus</i> believed like -<i>Democritus</i>, that the soul is composed of fire, but he adds that -in that composition there enters some air, a vapor, and another -nameless substance of which is formed a very subtile spirit, which -spreads through the body and and which is called the soul.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VII.</h3> -</div> -<div class="divBody"> -<p class="par first">Not to shuffle, as all these philosophers have -done, and to have as perfect an idea as is possible of the souls of -animals, let us admit that in all, without excepting man, it is of the -same nature, and has no different functions, but by reason of the -diversity of organs and humors; hence we must believe what follows.</p> -<p class="par">It is certain that there is in the universe a very -subtile spirit, or a very delicate matter, and always in motion, the -source of which is in the <i>Sun</i>, and the remainder is spread in -all the other bodies, more or less, according to Nature or their -consistency. That is the Soul of the Universe which governs and -vivifies it, and of which some portion is distributed among all the -parts that compose it. This Soul, and the most pure Fire which is in -the universe does not burn of itself, but by the different movements -that it gives to the particles of other bodies where it enters, it -burns and reflects its heat. The visible fire has more of this -<span class="pagenum">[<a id="pb100" href="#pb100" name= -"pb100">100</a>]</span>spirit than air, the latter more than water, and -the earth much less than the latter. Among the mixed bodies, plants -have more than minerals, and animals more than either. To conclude, -this fire being enclosed in the body, it is rendered capable of -thought, and that is what is called the soul, or what is called animal -spirits, which are spread in all parts of the body. Now, it is certain -that this soul being of the same nature in all animals, disperses at -the death of man in the same manner as in other animals, from whence it -follows that what Poets and Theologians sing or preach of the other -world, is a chimera which they have invented, and which they narrate -for reasons that are easy to guess.</p> -<p class="par"></p> -<div class="figure xd21e4008width"><img src="images/sphinx.png" alt= -"Sphinx facing right." width="146" height="78"></div> -<p class="par"><span class="pagenum">[<a id="pb101" href="#pb101" name= -"pb101">101</a>]</span></p> -</div> -</div> -</div> -</div> -<div id="ch14" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e5151">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">OF SPIRITS WHICH ARE CALLED DEMONS.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">I.</h3> -</div> -<div class="divBody"> -<p class="par first">We have fully commented on how the belief in -Spirits was introduced among men, and how these Spirits were but -phantoms which existed in their imagination. The ancient Philosophers -were not sufficiently clear to explain to the people what these -phantoms were, and did not allow themselves to say that they could -<i>raise</i> them. Some seeing that these phantoms dissolved and had no -consistency, called them <i>immaterial</i>, <i>incorporeal</i>, forms -without matter, or colors and figures, without being, nevertheless, -bodies either colored or defined, adding that they could cover -themselves with air like a mantle when they wished to render themselves -visible to the eyes of men. Others said that they were animated bodies, -but were composed of air, or some other more subtile matter which -condensed at their will when they wished to appear.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">II.</h3> -</div> -<div class="divBody"> -<p class="par first">These two kinds of Philosophers being opposed in -the opinion which they had of phantoms, agreed in the name which they -gave them, for all called them <i>Demons</i>, in which they were but -little more enlightened than those who believed they saw in their sleep -the souls of the dead, and that it is their soul which they see when -they look in a mirror, and who also believed that they saw (reflected) -in the water the souls of the stars. After this foolish fancy they fell -into an error which is <span class="pagenum">[<a id="pb102" href= -"#pb102" name="pb102">102</a>]</span>hardly less supportable, that is, -the current idea that these phantoms had infinite power. An absurd but -ordinary belief with the ignorant who imagined that whatever they did -not understand was an infinite power.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">III.</h3> -</div> -<div class="divBody"> -<p class="par first">This ridiculous opinion was no sooner published -than the Sovereigns began to use it to support their power. They -established a belief concerning spirits which they called -<i>Religion</i>, so that the fear which the people possessed for -invisible powers would hold them to their obedience. To have it carry -more influence they distinguished the demons as good and bad. The -latter to encourage men to obey their laws, and the former to restrain -and prevent them from infringing them. Now to learn what these demons -were it is only necessary to read the Greek poets and their histories, -and above all what <i>Hesiod</i> says in his <i>Theogony</i> where he -fully treats of the origin and propagation of the Gods.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">IV.</h3> -</div> -<div class="divBody"> -<p class="par first">The Greeks were the first who invented them, and -by them they were propagated through the medium of their colonies, and -their conquests in Asia, Egypt and Italy. The Jews who were dispersed -in Alexandria and elsewhere got their acquaintance with them from the -Greeks. They used them as effectively as the other peoples but with -this difference, they did not call them <i>Demons</i> like the Greeks, -but <i>good</i> and <i>bad</i> spirits; reserving for the <i>good -Demons</i> the name of <i>Spirit of God</i>, and calling those -<i>Prophets</i> who were said to possess this good spirit called the -Divine, which they held as responsible for great blessings, and -<i>cacodaemons</i> or <i>Evil spirits</i> on the contrary those which -were provocative of <i>great Evil</i>. <span class="pagenum">[<a id= -"pb103" href="#pb103" name="pb103">103</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">V.</h3> -</div> -<div class="divBody"> -<p class="par first">This distinction of good and evil made them name -as <i>Demoniacs</i> those whom we call lunatics, visionaries, madmen -and epileptics, and those who spoke to them in an unknown tongue. A man -ill-shaped and of evil look was to their notion possessed of an -<i>unclean spirit</i>, and a mute of a <i>dumb spirit</i>. Now, these -words <i>spirit</i> and <i>demon</i> became so familiar to them that -they spoke of them on all occasions, so that it is evident that the -Jews believed like the Greeks, that these phantoms were not mere -chimeras and visions, but real beings that existed independent of -imagination.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VI.</h3> -</div> -<div class="divBody"> -<p class="par first">So it happens that the Bible is quite filled with -these words <i>Spirits</i>, <i>Demons</i> and <i>Fiends</i>, but -nowhere is it said when they were first known, nor the time of their -creation, which is hardly pardonable in Moses, who is earnest in -depicting the Creation of Heaven, Earth and Man. No more then is Jesus -Christ who had such close intimacy with them, who commanded them so -absolutely according to the Gospel, and who spoke so often of angels -and good and bad spirits, but without saying whether they were -corporeal or spiritual; which makes it plain that he knew no more than -the Greeks had taught other nations, in which he is not less culpable -than for denying to all men the virtue of faith and piety which he -professed to be able to give them.</p> -<p class="par">But to return to the Spirits. It is certain that the -words <i>Demon</i>, <i>Satan</i> and <i>Devil</i>, are not proper names -which designated any individual, and which never have any credence but -among the ignorant; as much among the Greeks who invented them, as -among the Jews where they were tolerated. So the latter being overrun -<span class="pagenum">[<a id="pb104" href="#pb104" name= -"pb104">104</a>]</span>by them gave them names—which signified -<i>enemy</i>, <i>accuser</i>, <i>inquisitor</i>,—as well to -invisible powers as to their own adversaries, the Gentiles, whom they -said inhabited the Kingdom of Satan; there being none but themselves, -in their own opinion, who dwelt in that of God.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">VII.</h3> -</div> -<div class="divBody"> -<p class="par first">As Jesus Christ was a Jew, and consequently imbued -with these silly opinions, we read everywhere in the Gospels, and in -the writings of his Disciples, of the <i>Devil</i>, of <i>Satan</i> and -<i>Hell</i> as if they were something real and effective. While it is -true, as we have shown, that there is nothing more imaginary, and when -what we have said is not sufficient to prove it, but two words will -suffice to convince the most obstinate. All Christians agree -unanimously that God is the first principle and the foundation of all -things, that he has created and preserves them, and without his support -they would fall into nothingness. Following this principle it is -certain that God must have created what is called the <i>Devil</i>, and -<i>Satan</i>, as well as the rest, and if he has created both good and -evil, why not all the balance, and if by this principle all evil -exists, it can only be by the intervention of God.</p> -<p class="par">Now can one conceive that God would maintain a creature, -not only who curses him unceasingly, and who mortally hates him, but -even who endeavors to corrupt his friends, to have the pleasure of -being cursed by a multitude of mouths. How can we comprehend that God -should preserve the Devil to have him do his worst to dethrone him if -he could, and to alienate from his service his elect and his favorites? -What would be the object of God in such conduct? Now what can we say in -speaking of the Devil and Hell. If God does <span class= -"pagenum">[<a id="pb105" href="#pb105" name="pb105">105</a>]</span>all, -and nothing can be done without him how does it happen that the Devil -hates him, curses him, and takes away his friends? Now he is either -agreeable, or he is not. If he <i>is</i> agreeable, it is certain that -the Devil in cursing him only does what he should, since he can only do -what God wills. Consequently, it is not the Devil, but God in person -who curses himself; a situation to my idea more absurd than ever.</p> -<p class="par">If it is not in accord with his will then it is not true -that he is all powerful. Thus there are two principles, one of Good, -the other of Evil, one which causes one thing and the other that does -quite the contrary. To what does this reasoning lead us? To avow -without contradiction that there is no God such as is conceived, nor -Devil, nor Soul, nor Paradise, such as has been depicted, and that the -Theologians, that is to say, those who relate fables for truth, are -persons of bad faith who maliciously abuse the credulity of the -ignorant by telling them what they please, as if the people were -capable of nothing but chimera or who should be fed with insipid food -in which is found only emptiness, nothingness and folly, and not a -grain of the salt of truth and wisdom. Centuries have passed, one after -the other, in which mankind has been infatuated by these absurd -imaginations which have been combatted; but during all the period there -have also been found sincere minds who have written against the -injustice of the Doctors in Tiaras, Mitres and Gowns, who have kept -mankind in such deplorable blindness which seems to increase every -day.</p> -<p class="trailer xd21e4176">FINIS.</p> -<p><span class="pagenum">[<a id="pb106" href="#pb106" name= -"pb106">106</a>]</span></p> -</div> -</div> -</div> -</div> -<div class="div1 chapter"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divBody"> -<p class="par first">By permission of the Lord <i>Baron de -Hohendorf</i> I have compiled this epitome out of the manuscript -Library of his Most August Highness, Duke Eugene of Sabaudio, in the -year 1716.</p> -<p class="par"></p> -<div class="figure xd21e4186width"><img src="images/flame.png" alt= -"Flame surrounded by wreath." width="88" height="97"></div> -<p class="par"></p> -<p class="par"></p> -<div class="figure xd21e4193width"><img src="images/signature-1716.jpg" -alt="Handwritten Latin text." width="683" height="239"></div> -<p class="par"><span class="pagenum">[<a id="pb107" href="#pb107" name= -"pb107">107</a>]</span></p> -</div> -</div> -</div> -<div class="back"> -<div id="app" class="div1 appendix"><span class="pagenum">[<a href= -"#xd21e5161">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">APPENDICITIS.</h2> -<h2 class="main">A DISEASE COMMON TO NEARLY ALL WORKS OF THIS -CHARACTER, AND WHICH CONDITION IS PAST ALL SURGERY.</h2> -</div> -<div class="divBody"> -<p class="par first">Another sketch of Mahomet translated from the -“Edition en Suisse,” 1793, and which may interest -worshippers of Arabian mysteries evolved from imaginative brains, -tinctured with extracts from “<i>Thory’s Ada -Latomorum</i>,” and similar works, and embellished with effects -from “<i>Michael Strogoff</i>.”</p> -<div id="ch22" class="div2 section"><span class="pagenum">[<a href= -"#xd21e5169">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">XXII.</h3> -<h3 class="main"><span class="sc">Of Mahomet.</span></h3> -</div> -<div class="divBody"> -<p class="par first">Hardly had the disciples of Christ abolished the -Mosaic law to introduce the Christian dispensation, than mankind, -carried away by force, and by their ordinary inconstancy, followed a -new law-giver, who advanced himself by the same methods as Moses. He -assumed, like him, the title of prophet, and envoy of God, like him he -performed miracles and knew how to profit by the passions of the -people. First he was accompanied by an ignorant rabble, to whom he -explained the new oracles of heaven. These unfortunates, seduced by the -promises and fables of this new impostor, spread his renown and exalted -him to a height that eclipsed his predecessors. <span class= -"pagenum">[<a id="pb108" href="#pb108" name="pb108">108</a>]</span></p> -<p class="par">Mahomet was not a man who appeared capable of founding -an empire, as he excelled neither in politics<a class="noteref" id= -"xd21e4224src" href="#xd21e4224" name="xd21e4224src">1</a> nor -philosophy; in fact, could neither read nor write. He had so little -firmness that he would often have abandoned his enterprise had he not -been forced to persist in his undertaking by the skill of one of his -followers. From that time he commenced to rise and become celebrated. -Corais, a powerful Arab, jealous that a man of his birth should have -the audacity to deceive the people, declared himself his enemy, and -attempted to cross his enterprise, but the people persuaded that -Mahomet had continual conferences with God and his angels caused him to -prevail over his enemy. The tribe of Corais were at a disadvantage and -Mahomet seeing himself followed by a crazy crowd who thought him a -divine man, thought he would have no need of a companion, but fearing -that the latter (Corais) might expose his impostures he tried to -prevent it, and to do it more certainly he overwhelmed him with -promises, and swore to him that he wished only to become great by -sharing the power to which he had contributed. “We have -<span class="pagenum">[<a id="pb109" href="#pb109" name= -"pb109">109</a>]</span>reached,” said he, “the moment of -our elevation, we are sure of the great multitude we have gained, and -we must now assure ourselves by the artifice you have so happily -conceived.” At the same time he induced him to hide himself in -the cave of oracles. There was a dried-up well from which he made the -people believe that the voice of God declared himself for Mahomet, who -was in the midst of his proselytes. Deceived by the caresses of this -traitor, his associate went into the well to counterfeit the oracle as -usual; Mahomet then passing by at the head of an infatuated multitude a -voice was heard saying: “I who am your God, declare that I have -established Mahomet as the prophet of all nations: from him you will -learn my true law which has been changed by the Jews and the -Christians.” For a long time this man played this game, but in -the end he was paid by the greatest and blackest ingratitude. Mahomet -hearing the voice which proclaimed him a divine being, turned towards -the people and commanded them in the name of the God who recognized him -as his prophet, to fill with stones the ditch from whence had issued -such authentic testimony in his favor, in memory of the stone which -Jacob raised to mark the place where God appeared to him.<a class= -"noteref" id="xd21e4231src" href="#xd21e4231" name="xd21e4231src">2</a> -Thus perished the unfortunate person who had contributed to the -elevation of Mahomet; it was on this heap of stones that the last of -the celebrated prophets established his law. This foundation is so -stable and founded in such a way that after a thousand years of reign -it has no appearance of being overthrown. <span class="pagenum">[<a id= -"pb111" href="#pb111" name="pb111">111</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4224" href="#xd21e4224src" name="xd21e4224">1</a></span> -“Mahomet,” says the Count de Boulainvilliers, “was -ignorant of common knowledge, as I believe, but he assuredly knew much -of what a great traveler might acquire with much native wit, when he -employed it usefully. He was not ignorant of his own language, the use -of which, and not by reading, taught him its nicety and beauty. He was -not ignorant of the art of knowing how to render odious what was truly -culpable, and to portray the truth with simple and lively colors in a -manner which could not be forgotten. In fact, all that he has said is -true in comparison with the essential dogmas of religion, but he has -not said all that is true. It is in that particular alone that our -Religion differs from his.” He adds further on, “that -Mahomet was neither rude nor barbarous, that he conducted his -enterprise with all the art, delicacy, constancy, intrepidity, and all -the other great qualities which would have actuated Alexander or Cesar -were they in his place.” <i>Life of Mahomet, by Count de -Boulainvilliers. Book II., pp. 266–7–8. Amsterdam Edition, -1731.</i> <a class="fnarrow" href="#xd21e4224src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4231" href="#xd21e4231src" name="xd21e4231">2</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=gen%2028:18">Genesis -ch. xxviii., v. 18</a>. <a class="fnarrow" href= -"#xd21e4231src">↑</a></p> -</div> -</div> -<div id="literal" class="div1 appendix"><span class="pagenum">[<a href= -"#xd21e5177">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">A LITERAL TRANSLATION</h2> -</div> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e4242width" lang="de"><img src= -"images/german-titlepage.png" alt="" width="480" height="523"> -<p class="par first">DE TRIBUS IMPOSTORIBUS.</p> -<p class="par">ANNO MDIIC.</p> -<p class="par">ZWEITE<br> -MIT EINEM NEUEN VORWORT VERSEHENE AUFLAGE<br> -VON<br> -EMIL WELLER.</p> -<p class="par">HEILBRONN<br> -VERLAG VON GEBR. HENNINGER.<br> -1876</p> -</div> -<p class="par"><span class="pagenum">[<a id="pb112" href="#pb112" name= -"pb112">112</a>]</span></p> -<p class="par">Many maintain that there is a God, and that he should be -worshipped, before they understand either what a God is, or what it is -to be, as far as being is common to bodies and spirits, according to -the distinction they make; and what it is to worship God, although they -regard the worship of God according to the standard of the honor given -to ruling men.</p> -<p class="par">What God is, they describe according to the confession -of their own ignorance. For it is inevitable that they declare how he -differs from other things by the denial of former conceptions. They -cannot comprehend that there is an infinite being; that is, one of -whose limits they are ignorant. There is a creator of heaven and earth, -they say, but who is <i>his</i> creator they do not say, because they -do not know; because they do not understand. Some say that he is the -origin of himself and maintain that he comes from nothing but himself. -We do not understand his origin they say, therefore he has none (why -so? if we do not understand God himself, is there, therefore, no God?) -And this is the first principle of their ignorance.</p> -<p class="par">There is no progression into infinity; why not? because -the human intellect must have some foundation? because it is accustomed -to this belief? because it cannot imagine anything beyond its own -limits? As if, indeed, it followed, that if I do not comprehend -infinity, therefore there is no infinity.</p> -<p class="par">And nevertheless as is known from experience, some among -the members of the sects of Christ, think <span class="pagenum">[<a id= -"pb113" href="#pb113" name="pb113">113</a>]</span>there is an infinite -progression of divine properties or persons, concerning the limitations -of which, however, there has hitherto been dispute, and so indeed they -think that there is a progression <i>into</i> infinity. For the son is -begotten from infinity, and the holy spirit is breathed from infinity. -This begetting and this procession goes on to infinity. For if that -begetting or that breathing of the spirit had begun or should once have -ceased, the conception of eternity would be destroyed. But if you -should agree with them on this point also, that the creation of man can -not be prolonged to infinity, which they infer, however, on account of -their finite minds, it will not yet be evident whether other beings -have not been begotten among the higher powers, in a peculiar manner -and in great number, as well as among men on earth; and who of this -great number should especially be accepted as God. For every religion -admits that there are Gods who are mediators, although they are not all -under equal limitations, whence that principle, that there must be one -being only, raised above men by his own nature, is evidently -demolished. And so it will be possible to say that from a diversity of -Gods as creators, a diversity of religions, and a variety of kinds of -worship afterwards arose: which the religious feeling of the heathen -especially employed. But as to the objection which is raised about the -murders and the concubinage of the Pagan Gods, aside from the fact that -the Pagans have long since shown that these things must be understood -as mysteries, similar things will be found in other religions.</p> -<p class="par">The slaughter of many tribes was perpetrated by Moses -and Joshua at the command of God. Even human sacrifice the God of -Israel demanded of Abraham, but it was not carried into effect in this -remarkable case. <span class="pagenum">[<a id="pb114" href="#pb114" -name="pb114">114</a>]</span></p> -<p class="par">But he could either not have given a command, or Abraham -could not have believed that it had been given in earnest, which would -have been in itself utterly at variance with the nature of God. Mahomet -promises the whole world as the reward offered by his religion, and -Christians talk about the universal slaughter of their enemies and the -subjugation of the foes of the church, which indeed has not been -insignificant, from the fact that the church had the entire control of -public affairs.</p> -<p class="par">Was not polygamy also permitted by (Mohammed) Moses, and -as some maintain, even in the New Testament, by Christ? Did not the -Holy Spirit beget the son of God by a peculiar union with a betrothed -virgin?</p> -<p class="par">As for other objections which are made to the pagans -about their ridiculous idols, and their misuse of worship, they are not -so weighty that similar ones can not be made to the members of other -sects; nevertheless it can easily be proved that these abuses have -proceeded from the subordinates rather than from the leaders, from the -disciples, rather than from the masters of religions.</p> -<p class="par">But to return to the former argument. This -<i>being</i>,—since the intellect limits its extent,—is -what some call Nature and others God. On these points some agree, -others disagree. Some fancy that the worlds have existed from eternity, -and call the connection of things God; certain ones call God an -individual being, which can be neither seen or known, although among -these disputes are not infrequent.</p> -<p class="par">Religion, as far as it concerns worship, some attribute -to the fear, some to the love, of invisible powers. But if the -invisible powers are false, idolatry is just as the principles of each -worshipper demand. <span class="pagenum">[<a id="pb115" href="#pb115" -name="pb115">115</a>]</span></p> -<p class="par">They will have it that love springs from kindness and -refer it to gratitude; although nevertheless it chiefly arises from the -sympathy of humors. The kind deeds of enemies inspire especially -violent hatred although no one of the hypocrites has dared to confess -it. But who would suppose that love arises from the kindness of him who -gave to man the characteristics of a lion, a bear and other wild beasts -that he might assume a nature contrary to the will of the creator? Who, -well knowing the weakness of human nature, placed before [our -progenitors] a tree, by which he was sure they would bring a fatal -sentence upon themselves and their descendants (as some will have it)? -And yet the latter are bound to worship and to perform deeds of -gratitude, as if for a great favor, Forsooth! So the <i>Ithacan</i> may -have it, <i>etc.</i> Take deadly arms, a sword for instance, and if you -had the most certain foreknowledge (which some claim for God also in -this very case, inasmuch as there can be no chance with God) of the -very purpose that he, before whose eyes you place it, will seize it and -inflict on himself and all his descendants the most dreadful death. (He -who has still one drop of the milk of human kindness will shudder to do -such a deed). Take, I say, a sword, you who are a father, for instance, -or you who are a friend; and if you are a father, if you are a real -friend, present it to your friend, or your children, with the command -that they should <i>not</i> run upon it, you foreseeing beyond all -doubt, nevertheless, that he <i>will</i> run upon it, and inflict on -his children and those hitherto innocent, the most dreadful death. -Consider, you who are a father, would you do such a thing? What is it -to make a command a mockery, if this is not? And nevertheless God must -have given such a command. But <span class="pagenum">[<a id="pb116" -href="#pb116" name="pb116">116</a>]</span>they maintain that God should -be worshipped for his kindness, saying: If God <i>is</i>, he must be -worshipped; just as they make this inference, the Great Mogul -<i>is</i>, therefore he must be worshipped. His own people do indeed -worship him, but why? assuredly that his unbridled pride and that of -all great men may be gratified, and for no other reason. For he is -worshipped chiefly on account of the fear of his visible power (hence -at his death the worship ceases), and then too on account of the hope -of rewards. This same reason exists for the reverence shown parents and -other people in power; and since invisible powers are considered more -important and greater than visible ones, therefore, they will have it -that still more should they be worshipped. And this God should be -worshipped on account of his love, they say. And what kind of love is -it to expose innocent posterity to infinite suffering on account of the -fall of one man, certainly foreseen and therefore foreordained -(foreordained as far at least as being permitted). But, you say, they -are to be redeemed. But how? The father exposes his only son to extreme -suffering, that he may deliver the other man from tortures no greater, -because of the redemption offered by the former.</p> -<p class="par">The Barbarians had no such silly idea. But why should -God be loved, why worshipped? because he created us? But to what end? -that we should fall! because assuredly he had foreknowledge that [our -progenitors] would fall, and set before them the medium of the -forbidden fruit, without which they could not have fallen. Granted, -however, that he should be worshipped because on him all things depend -for their creation; some, nevertheless, add, for their continued -existence also, and their preservation. Why <span class= -"pagenum">[<a id="pb117" href="#pb117" name= -"pb117">117</a>]</span>should God be worshipped? Does he himself -delight in worship? Certainly. Parents and benefactors are honored -among us. But why is this honor given? Human nature has regard for -mutual wants and, the bestowal of honor is due to the idea that we can -be aided by a greater and more enduring power. No one wishes to aid -another unless his own wants are satisfied in turn. That is called a -person’s recognition of kindness and gratitude, which demands a -greater recognition of his own kindness; and in order that his -reputation may be spread abroad, it demands that the other be ready, as -a handmaid, so to speak, to inspire in others an idea of his fame and -nobility. Doubtless the idea others may entertain of our ability to be -of service to general or individual needs, tickles us, and raises -plumes for us like those of a peacock, wherefore generosity is found -among the virtues. But who does not see the imperfection of our nature? -Who, however, would say that God, the most perfect of all beings, wants -anything? Or that he wishes for any such thing if he is perfect and -already self-sufficient and honored without any external honors. Who -would say that he wants honor except those who persist in honoring -him?</p> -<p class="par">The desire for honor is a sign of imperfection and lack -of power.</p> -<p class="par">The consensus of opinion among all races on this -subject, is urged by those who have talked with scarcely all even of -their own friends, or have examined three or four books treating of the -testimony of the world, not even carefully considering how far the -authors had knowledge of the customs of the world; but those excellent -authors were not familiar with <i>all</i> customs. Notice, however, -that when one is considering the matter, the objection here arises, -that the <span class="pagenum">[<a id="pb118" href="#pb118" name= -"pb118">118</a>]</span>fundamental reasons for worship are connected -with God himself and his works, and not with the elementary -constitution of any society. For there is no one who is not aware that -worship is due to the custom, prevalent among the ruling and rich -classes especially, of maintaining some external form of religion in -order to calm the passions of the people.</p> -<p class="par">But if you are concerned about the former reason, who -would believe that in the principal seat of the Christian -religion,—Italy,—there are so many free-thinkers, or to -speak more meaningly, Atheists, and if he should believe it, would say -that there is a consensus of opinion among all races. God <i>is</i>, -therefore should he be worshipped? Because, forsooth, the wiser men at -least say so? Who, pray, are the wiser? The high priest, the augurs, -the soothsayers of the ancients, Cicero, Caesar, the leading men and -their priestly adherents, etc.</p> -<p class="par">Would they let it be known that such practices were to -their interests? Doubtless those in control of public affairs, deriving -their profits from the credulity of the people, told fear-inspiring -stories of the power and vengeance of the invisible gods, and lied -about their own occasional meetings and association with them; and -demanded in proportion to their own luxury beings suitable for or even -surpassing themselves. For it is not to be wondered at that priests -promulgate such teachings, since this is their method of maintaining -their own lives. And such are the teachings of the wiser men.</p> -<p class="par">This world may depend on the control of a prime mover; -this is certainly the fact—that the dependence will be only at -the start. For why might there not have been a first command of God, -such that everything <span class="pagenum">[<a id="pb119" href="#pb119" -name="pb119">119</a>]</span>would go in a foreordained course to a -fixed end, if he wished to fix one. There would no longer be need of -new care, dependence or support, but he might at first have endowed -every one with sufficient powers. And why should it not be said that he -did this? For it is not to be supposed that he visits all the elements -and parts of the universe as a physician does a sick man.</p> -<p class="par">What then is to be said of the testimony of conscience? -and whence would come those fears of the mind because of wrong-doing, -were it not evident that there is near us a higher power who sees and -punishes us, whom wrong-doing displeases just as it is altogether at -variance with worship of him? It is not now my purpose to inquire more -deeply into the nature of good and evil nor the dangers of prejudice -and the folly of great fear which springs from preconceived ideas. This -merely I say. Whence did they arise? especially since all evil-doing -depends on the corruption and destruction of the harmony resulting from -the interchange of services in the wants to which the human race is -subject, and since the idea about one who wishes to <i>increase</i> -rather than to be of <i>aid</i> in those wants, renders him an object -of hatred. Whence it happens that he himself may fear lest he may incur -the hatred and contempt of others, or a like refusal to satisfy his -wants; or may lose his power of being of service not only to others but -to himself, in so far indeed as he needs to fear any harm from being -wronged by others.</p> -<p class="par">And so, they say, those who do not have the light of -Holy Scriptures, follow the natural light in accordance with the -dictates of their consciences, which proves to be sure, that God has -endowed the intellect of all men with some sparks of his own knowledge -and will, and if they act according to these it must be said -<span class="pagenum">[<a id="pb120" href="#pb120" name= -"pb120">120</a>]</span>that they have done right. For what reason of -theirs can be a command to worship God if this is not? But it is -maintained on many grounds that beasts act according to the guide of -reason, and this matter has not yet been decided; nevertheless I do not -urge this. Who has said anything to you to prove that this does not -occur, or that a trained animal does not at times surpass an ignorant -and uneducated man in intellect and powers of judgment? But to speak to -the point, the majority of men of leisure who have had time to consider -subtile ideas and those beyond the comprehension of the ordinary -intellect, in order to gratify their own pride and promote their own -advantage, have devised many subtile principles for which Alexis and -Thyrsis, prevented by their pastoral and rustic duties, could have had -no leisure. Wherefore, the latter have placed confidence in the -philosophers of leisure, as if they were wiser, while they are more -fitted to impose on the foolish. Hence, good Alexis, go to, worship the -sylvan Pans, Satyrs and Dianas, etc. For the great philosophers will -tell you about the dream of Numa Pompilius, and narrate to you the -story of his concubinage with the nymph Aegeria, and they will wish by -this very account to bind you to his worship, and as a reward for this -pious work, because of the reconciliation and favor of those invisible -powers, they will demand for their own support, the flower of your -flock and your labor as a sacrifice. And hence, since Titius worshipped -Pan, Alexis, the Fauns, Rome, the Gods of War, Athens, the unknown -Gods, is it to be supposed that those good men learned from the light -of reason certain tales which were the idle inventions and ideas of -philosophers? not to attack too harshly the religion of others. -<span class="pagenum">[<a id="pb121" href="#pb121" name= -"pb121">121</a>]</span></p> -<p class="par">And why did not this reason also tell that they were -mistaken in their worship, in foolishly worshipping statues and stones, -as if they were the dwelling places of their Gods? But is it indeed to -be supposed that since good women bestowed such worship on Francis, -Ignatius and Dominicus and such men, reason teaches that at least some -one among holy men should be worshipped? That they learn from the light -of nature the worship of some superior power no longer -visible<span class="corr" id="xd21e4359" title="Source: ?">,</span> -although, nevertheless, such are the fabrications of our priests of -leisure for the more splendid increase of their own means of -support.</p> -<p class="par">Therefore, there is no God? Suppose there is (a God.) -Therefore, should he be worshipped? But this does not follow, because -he desires worship as far as he has inscribed it in the heart. What -more then? We should then follow the guide of our nature. But this is -known to be imperfect. In what respects? For is it sufficient enough to -maintain the society of men peacefully? Because other religious people, -following revelation, do not pass more tranquil lives?</p> -<p class="par">But is it rather because God demands of us especially a -more precise idea of God? But nevertheless you who promise this of any -religion whatsoever, do not supply it. For any revelation of what God -is, is far more unintelligible than before. And how will you make this -clearer by the conception of the intellect, since he limits every -intellect?</p> -<p class="par">What do you think of these things?</p> -<p class="par">No one, I say, has a knowledge of God, moreover eye has -not seen him, and he dwells in unapproachable light, and from the time -of revelation till now, in allegory. But I suppose every one knows how -clear an allegory is. Wherefore do you indeed believe that <span class= -"pagenum">[<a id="pb122" href="#pb122" name="pb122">122</a>]</span>God -makes such demands? or is it from the desire of the intellect to -surmount the limitations of its own capacity in order to comprehend -everything more perfectly than it does, or from something else? Who of -you is there who speaks from special revelation? Good God! what a -hodge-podge of revelations. Do you point to the oracles of the heathen? -Antiquity has already held them up to ridicule. To the testimony of -your priests? I can show you priests who will contradict them. You may -protest in your turn, but who will be the judge? Who will put an end to -these disputes? Do you call attention to the writings of Moses, the -Prophets and Apostles? I bring to your notice the Koran, which says -that, according to a new revelation, these are corrupt and its author -boasts of having settled by the sword the corruptions and altercations -of Christians as did Moses those of the heathen. For by the sword -Mahomet and Moses subjugated Palestine, each instructed by great -miracles. And the writings of the Sectarians as well as of the Vedas -and the Brahmins 1300 years back, are in opposition, to say nothing of -the Sinenses.<a class="noteref" id="xd21e4373src" href="#xd21e4373" -name="xd21e4373src">1</a> You, who in some remote spot in Europe are -disputing about such things disregard or deny these writings. You -yourself should see very clearly that with equal ease they deny -<i>your</i> writings. And what proofs not miraculous, would be -sufficient to convince the inhabitants of the world, if it were evident -from the first three books of Veda, that the world was contained in and -came from an egg of a scorpion, and that the earth and first elements -of things was placed on the head of a bull, if some envious son of the -Gods had not stolen these first three volumes. In our times this would -be laughed at; and among those people <span class="pagenum">[<a id= -"pb123" href="#pb123" name="pb123">123</a>]</span>there would not be -this strange argument to establish their religion if it did not have -its origin in the brains of these priests.</p> -<p class="par">And whence else came those many immense volumes -concerning the gods of the pagans and those wagon loads of lies? Moses -acted very wisely in first becoming skilled in the arts of the -Egyptians, that is in the mastery of astrology and magic, and then by -cruel war driving from their homes the petty kings of Palestine, and -pretending a conference like that of Numa Pompilius. Leading his army, -confident of their fortunes, into the possessions of peaceful men; in -order that he, forsooth, might be a great general and his brother high -priest, and that he himself might be a leader and dictator. But of what -a people! Others by milder means and by pulling the wool over the eyes -of the people under cover of profound sanctity (I am afraid to mention -other things,) and by the pious deceits of members of their sect in -secret assemblies, first got control of the ignorant country people and -then, because of the growing strength of the new religion, they got -control of those who feared for themselves, and hated a leader of the -people. At length another eager for war, by feigning miracles attached -to himself the more ferocious people of Asia, who had suffered ill -treatment at the hands of commanders of the Christians, and who, like -Moses, with the promise of many victories and favors, he subjugated the -warring and peaceful leaders of Asia, and established his religion by -the sword. The first is considered the reformer of the heathen, the -second of Judaism and the third the reformer of both. It remains to be -seen who will be the reformer of Mahomet and Mahometanism. Doubtless -then, the credulity of men is likely to be imposed <span class= -"pagenum">[<a id="pb124" href="#pb124" name="pb124">124</a>]</span>on, -and to take advantage of this under the pretense of some gain to be -derived, is rightly called <i>imposture</i>.</p> -<p class="par">It would be too long and tedious to show more at length -in this place, the nature and forms of what goes under the name of -imposture, but we must observe, that, even if natural religion is -granted and the worship of God is right as far as it is said to be -commanded by nature; that up to this time the leader of every new -religion has been suspected of imposture, especially since it is -evident to all and is obvious from what has been said or can be said, -how many deceptions have been used in propagating any religion.</p> -<p class="par">It remains then unanswerable according to the previous -argument, that religion and the worship of God according to the -promptings of natural light, is consistent with truth and justice; but -if any one wishes to establish any new principles in religion, either -new or displeasing, and that by the authority of invisible powers, it -will evidently be necessary for him to show his power of reforming, -unless he wishes to be considered by all an impostor. Since, not under -the conclusions of natural religion, nor under the authority of special -revelation, he offers opposition to the ideas of all. Moreover he -should be so upright in life and character that the people may believe -him worthy of being associated with so high and holy a power, who does -not approve of anything impure. Nor can merely his own confession, nor -the holiness of a past life, nor any miracles—that is -extraordinary deeds—prove this; for this is common rather among -the skillful and the deceivers of men, lying hypocrites who pursue -their own advantage and glory in this way. For it is not worth -considering that some reached such a degree of madness that they -voluntarily sought death, in order <span class="pagenum">[<a id="pb125" -href="#pb125" name="pb125">125</a>]</span>that it might be supposed -that they despised and conquered everything, like different ones among -the ancient philosophers. Nor is it to be supposed that they were -upheld by special divine powers in that which they did because of -foolish fancies and fond hopes of mountains of gold, rising from a -defective judgment. For they did not give the matter the proper -consideration, nor did the real teachers, for in order that you may -come to a fair decision about them, I have said not only is their own -testimony not sufficient, but in order to reach the truth of the -matter, they must be compared with one another; and other witnesses -with them, and then their acquaintances and friends, and then -strangers, then friends and enemies; and then after the testimony is -all gathered in, that of each teacher concerning himself, and then that -of others must be compared. And if we do not know the witnesses, we -must consult the witnesses <i>of</i> the witnesses, and so on; besides -instituting an investigation as to <i>your</i> powers of distinguishing -from the true and the false involved in such or other circumstances. -Especially in similar ones, inquiring, moreover, whence you desired -data to learn the truth, for this purpose comparing the judgment of -others, as to what they infer from such an investigation or from the -testimony of witnesses. And from these data it will be permissible to -infer whether he who makes this claim, is a true messenger of the -revelation of divine will and whether his teachings should be gradually -adopted. But at this point we must be very careful not to get into a -circle. Whenever the nature of important religions may be such that one -supplants another, as that of Moses, Paganism, that of Mahomet, -Christianity,—the later one may not always nor in every -particular cast aside the earlier, but <span class="pagenum">[<a id= -"pb126" href="#pb126" name="pb126">126</a>]</span>only in certain -parts, to such an extent that the latter is founded on the former, it -will be necessary to investigate carefully not only either the last, or -the middle, or the first, but all, especially since the charge of -imposture is brought by every sect. So the ancients were charged with -it by Christ, because they corrupted the law; the Christians by -Mahomet, because they corrupted the gospels, a fact not to be wondered -at, inasmuch as one sect of Christians charges the other with -corrupting texts of the New Testament, so that it can [not] be -ascertained whether he who is offered as an example is a teacher of a -true religion or how far those who claim to have been given authority, -should be listened to. For in an investigation no sect must be -overlooked, but each must be compared with the rest without any -prejudice. For if one is overlooked, that perhaps, is the very one -which is nearer the truth. Thus, those who followed Moses, have -followed the truth according to the Christians also, but they ought not -to have paused at that point, but should examine the truth of the -Christian religion also.</p> -<p class="par">Each sect maintains that its own teachers are the best -and that it has had and is daily having proof of this, and that there -are no better ones, so that either every one must believe it, which -would be absurd, or no one, which is the safer plan, until the true way -is known, though no sect should be disregarded in a comparison.</p> -<p class="par">There is no need of presenting the objection that it is -known that all mathematicians agree that twice two is four. For it is -not a similar case, since no one has been known to doubt whether twice -two is four, while on the contrary religions agree neither in end, -beginning nor middle. Suppose that I do not know <span class= -"pagenum">[<a id="pb127" href="#pb127" name="pb127">127</a>]</span>the -true way of salvation; I follow, however, the Brahmins or the Koran. -Will not Moses and the rest say: What wrong have we done you that you -thus reject us, though we are better and nearer the truth? What reply -shall we make? I believed in Mahomet or the Gymnosophistes<a class= -"noteref" id="xd21e4408src" href="#xd21e4408" name= -"xd21e4408src">2</a>, in whose teachings I was born and brought up, and -from them I learned that your religion and that of the Christians which -followed, have long since decayed and grown corrupt, and are still -misleading. Will they not reply that they do not know anything about -the others and that these do not know anything about the true guide to -salvation, since they know that those who are corruptors of the people -are impostors, feigning miracles, or by lies pulling the wool over the -eyes of the people. Nor should faith be thus simply given to one man or -one sect, rejecting all others without a complete and proper -investigation. For with equal right the Ethiopian, who has not left his -own land, says that there are no men under the sun except those of a -black color.</p> -<p class="par">Moreover, this precaution also should be taken in the -investigation of other sects, that equal care should be used in an -investigation of all, and while one is explained with great pains, the -other should not be slighted, because one claim or another at first -sight <span class="pagenum">[<a id="pb128" href="#pb128" name= -"pb128">128</a>]</span>seems to be wrong, or because of the evil -reports of gossip concerning the leader of that sect, while other -reports are cast aside. For that should not be set down as doctrine or -indubitable testimony, which the first vagabond that comes along -asserts about a hostile religion. Indeed, with equal right on account -of common gossip and the mere mention of a name, the Christian religion -was to some an object of horror, and to others an object of scorn. With -the latter because the Christians worshipped the head of an ass, and -with the former because they ate and drank their God, so that at length -the report became current that to be a Christian was to be a deadly -enemy of God and men; when, nevertheless, such tales were either things -which had been misunderstood or skillfully told lies, which were then -confirmed, and having some foundation, spread abroad because an enemy -of that religion had absolutely no intercourse, or no proper -intercourse, with the Christians themselves, or the more learned among -them, but believed the first ignorant person or deserter or enemy of -that religion. Such a method of investigation being decided upon, it -would always be a matter of great difficulty. What shall we say about -women, what about children, what about the majority of the masses of -the people? All children will be excluded from a feeling of security in -regard to their religion, and the majority of women to whom even those -matters which have been most clearly explained by the leaders of any -religion, as far as can be done, are obscure: also from their manner of -life you rightly perceive that with the exception of a very few -superior ones, they have no accurate powers of comprehending mysteries -of such a character, to say nothing of the countless numbers of -insignificant persons <span class="pagenum">[<a id="pb129" href= -"#pb129" name="pb129">129</a>]</span>and country people for whom the -question of their own support is the most important subject for the -exercise of their powers of reason, while other matters they accept or -reject in good faith. Doubtless there is only a very small part of the -world, who weigh all religions, compare their own carefully with others -and correctly distinguish true reasons from false, in details in which -deception may creep in; but the majority rather adopt the faith of -others, of teachers of sacred matters especially, whose knowledge and -powers of judgment in sacred matters are considered noteworthy.</p> -<p class="par">And so in any religion this is done, especially by those -who can not read and write or do not have anything to read. But it -should have been observed that in this matter it is not sufficient that -the teachers of any religion should have the power, because of very -exact powers of judgment and avowed experience, of distinguishing the -true from the false. Indeed it ought to be very certain to others, with -powers of judgment no less exact, that those teachers have not only the -ability to distinguish the true from the false, but the desire as well, -and indeed we ought to be especially certain that he who professes such -a knowledge and desire is neither deceived nor wishes to be.</p> -<p class="par">And what choice shall we make here among so many -teachers so much at variance in even one eminent sect? For when we look -at our comrades and associates, who disagree on many subjects, although -they are most friendly in other respects, one of the two disputants -will maintain his opinion on account of some defect, either because he -has not a correct understanding of the matter, and lacks the power of -judgment, or because he does not wish to give up, and so does not -desire to confess the truth. But although it might be <span class= -"pagenum">[<a id="pb130" href="#pb130" name= -"pb130">130</a>]</span>matters of secondary importance in which this -happened, nevertheless the result will be that they will be mistrusted -in other matters also. Each doubtless is in possession of one truth, -and he who gives this up in one place, either from a defect of judgment -or a wrong desire is deservedly mistrusted of doing the same thing in -other cases.</p> -<p class="par">Therefore, that you may judge of the ability and honesty -of any teacher in religion, <i>first</i>, it is necessary for you to be -just as able as he; for otherwise he will be able to impose on you very -easily, and, moreover, if he is unknown to you, he will need the -testimony of others, and these again of others, and so on indefinitely; -not only in regard to his truthfulness, that he really taught such -doctrines, but in regard to his honesty, that he did this without -deceit. And the same method must at once be employed in regard to the -witnesses of his honesty and his teachings. But where will you place an -end to this? It is not enough that such discussions have already taken -place among others; you must consider how well this has been done. For -the ordinary proofs which are set forth are neither conclusive nor -manifest, and prove doubtful matters by others more doubtful, so that, -like those who run in a circle, you return to the starting point.</p> -<p class="par">In order that it may be manifest whether any one is a -teacher of a true religion or an impostor, there is need either of -personal knowledge, which we can not have in the case of the three -great founders of the religions of Judaism, Christianity and -Mahometanism, inasmuch as they lived in far distant places and died -long before our time; or of the knowledge of others, which, if any one -imparts it to you, we call testimony.</p> -<p class="par">Between these, there is still another way of knowing -<span class="pagenum">[<a id="pb131" href="#pb131" name= -"pb131">131</a>]</span>any one, namely through his own writings, which -may be called one’s own testimony concerning himself. And -concerning Christ, there is no such testimony; concerning Moses, it is -doubtful whether there is; concerning Mahomet, there is the Koran. The -testimony of others is of two classes—that of friends and that of -enemies. Between these extremes there is no third class, according to -the saying, “who is not with me is against me.” Mahomet in -his writings assumes and attributes to himself the same divine -qualities as did Moses and another. Moreover the friends of Mahomet and -members of his sect wrote the same things concerning him as did the -members of the sects of the others concerning their masters, and the -enemies of the others wrote just as disparagingly of them as -<i>their</i> friends did of Mahomet. As for the rest, the testimony of -any one concerning himself is too unreliable to inspire implicit -confidence, and is of no consequence except, perchance, to perplex a -thoughtless hearer. The assertions of friends, who doubtless -unanimously repeat the sayings of their masters, are of the same -nature. Nor should the enemies of any one be heeded on account of their -prejudices. But as it is, in spite of these facts, it is for such -trivial reasons, which are confirmed only by the master’s own -boasts, the assertions of friends, or the calumnies of enemies, that -every follower of any one of the three assumes that the claims of his -enemy are based wholly on imposture, while the teachings of his master -are founded wholly on truth. Nevertheless Mahomet is undoubtedly -considered an impostor among us; but why? Not from his own testimony or -that of his friends but from that of his enemies. Then, on the -contrary, among the Mahometans he is considered a most holy prophet; -but why? <span class="pagenum">[<a id="pb132" href="#pb132" name= -"pb132">132</a>]</span>From his own testimony, but especially from that -of his friends. Whoever considers Moses an impostor or a holy teacher -employs the same method of reasoning. And there is equal reason in the -case of Mahomet as in the case of the others, either for charging him -with imposture or for answering that charge, although, nevertheless, -the former are considered holy, while he is considered a scoundrel, -contrary to all the demands of justice. To put it in the scholastic -manner, then, the following conclusions are most firmly established: -Whenever there is the same reason as in the case of Mahomet for -charging any person with imposture or for answering that charge, they -should be placed in the same category. And for example, in the case of -Moses, there is the same reason, therefore justice should be demanded -just as in the case of Mahomet, nor should he be considered an -impostor.</p> -<p class="par">PROOF OF MINOR PREMISE.</p> -<p class="par">(a.) In regard to the rebuttal of the charge of -imposture: this is based on the above-mentioned testimony not only of -Mahomet concerning himself in his well-known writings, but on that of -every one of his friends concerning their master, and hence, it -logically follows:</p> -<p class="par">(I.) Whatever value the testimony of Moses’ -friends has in defending him on the charge of imposture, the testimony -of Mahomet’s friends ought to have the same value. And whatever -the value of the acquittal, though their favorable testimony, etc., -etc. Therefore, etc.</p> -<p class="par">(II.) And whatever value the books of Moses have for -this purpose, the same value the Koran has also. And so, etc. -Therefore, etc. <span class="pagenum">[<a id="pb133" href="#pb133" -name="pb133">133</a>]</span></p> -<p class="par">Moreover, the Mussulmen, from the very books of the New -Testament (although according to these very persons, these books have -been much corrupted in other respects,) draw various arguments even in -support of their Mahomet, and especially that prediction of Christ -concerning the future Paraclete.<a class="noteref" id="xd21e4457src" -href="#xd21e4457" name="xd21e4457src">3</a> They maintain that he came -and exposed the corruption of the Christians, and established a new -covenant. And although at other times the Koran is charged with many -silly, nay impious tales, all these nevertheless, can be explained in a -spiritual sense or smoothed over in other ways, since the rest of the -teachings insist on nothing but extreme sanctity and a stringent mode -of morals, but especially on temperance and abstinence from wine. And -to the objection frequently raised that wine is the gift of God, the -reply can be made that so also are poisons, and yet we are not supposed -to drink them. The further objection often made that the spirit of the -Koran is too carnal, and fills eternal life with pleasures of the world -and the flesh, polygamy moreover being so indiscriminately permitted, -it is not of such weight that it can not be confuted, since Moses also -permitted polygamy and in the New Testament life eternal admits of -banquets, e. g., you will sit down with Abraham and Isaac, etc., etc. -Again, I shall not taste wine except in the Kingdom of my Father. It is -said that all those pleasures mentioned in the Song of Solomon, which -is, of course, also instanced, are not wrong, and when explained in a -spiritual sense imply no wrong, although the same thing is not said of -the Koran. And if we are too severely critical of the words of the -Koran, we ought to employ the same severity of criticism against the -writings of Moses and others. <span class="pagenum">[<a id="pb134" -href="#pb134" name="pb134">134</a>]</span>Moreover the arguments which -are offered from Moses himself in answer to the charge of imposture, do -not seem reasonable nor of sufficient weight.</p> -<p class="par">(I.) Our knowledge of the intercourse Moses had with God -depends on his own testimony and that of his friends, and hence such -evidence can have no more weight than similar arguments of the -Mussulmen concerning the conference that Mahomet had with Gabriel; and -what is more, this intercourse of Moses, according to Moses himself (if -all those sayings are Moses’, which are commonly attributed to -him) is open to the suspicion of imposture, as is to be shown -below.</p> -<p class="par">(II.) No one indeed who is acquainted with the many very -grave crimes of Moses, will be able to say easily or at least justly, -that his holiness of life can not easily be matched. His crimes then -are the following:</p> -<p class="par">(a.) Fraud, which none but his friends have palliated, -but they are not impartial judges of the matter; nor does that -commendatory passage of Luke in the Acts of the Apostles form any -apology, for there is dispute as to the honesty and veracity of that -witness.</p> -<p class="par">(b.) The stirring up of rebellion; for it can not be -proved that this was due to a command of God, nay, the contrary is -clear, since elsewhere Moses is urged to forbid resistance to -tyrants.</p> -<p class="par">(c.) Wars, although murder is contrary to the V. and -VII. (?VI.)<a class="noteref" id="xd21e4474src" href="#xd21e4474" name= -"xd21e4474src">4</a> commandments of Moses himself, unrestrained -plunder, etc., etc.; just as the high priest in India, or Mahomet in -his land, offering the command of God as a pretext, drove from their -territory the former possessors. Moses slew thousands and gave them -over to slaughter in order to insure salvation to himself and his -people. <span class="pagenum">[<a id="pb135" href="#pb135" name= -"pb135">135</a>]</span></p> -<p class="par">(d.) The teaching concerning the taking of the property -of others under the pretense of a loan.</p> -<p class="par">(e.) The prayer to God in which Moses desired to die -eternally for his people, although this petition asked of God such -things as would destroy his essence. See <a class="biblink xd21e43" -title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=ex%2032:31-32">Exodus -xxxii, 31, 32</a>.<a class="noteref" id="xd21e4485src" href= -"#xd21e4485" name="xd21e4485src">5</a></p> -<p class="par">(f.) Neglect of the commands of God in regard to -circumcision (<a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=ex%204:24-26">Exodus iv, -24, 25, 26</a>,)<a class="noteref" id="xd21e4500src" href="#xd21e4500" -name="xd21e4500src">6</a> and finally,</p> -<p class="par">(g.) The chief of Moses’ crimes, the extreme and -stupid incredulity of one who was chosen to perform so many miracles by -the power of God, and who nevertheless on account of his wavering faith -was censured by God himself severely and with the threat of punishment. -(<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=num%2020:12">Numbers -xx, 12</a>).<a class="noteref" id="xd21e4515src" href="#xd21e4515" -name="xd21e4515src">7</a></p> -<p class="par">As to</p> -<p class="par">(b.) The proof of the other argument, namely, the charge -of imposture, it can be said: We believe that Mahomet was an impostor, -not from our personal knowledge, as was pointed out above, but from the -testimony, not of his friends, but of his enemies. But all such are -anti-Mahometans, according to the saying “Who is not with me is -against me,” etc., etc.: hence follows the conclusion: Whatever -weight the testimony of enemies has in the case of one, that it -<span class="pagenum">[<a id="pb136" href="#pb136" name= -"pb136">136</a>]</span>ought to have in the case of the other also. -Otherwise we shall be unjust in condemning one from the testimony of -enemies and not the other; if this were done, all justice would be at -an end.</p> -<p class="par">And in the case of Mahomet, the testimony of enemies has -such weight, that he is considered an Impostor, therefore, etc., -etc.</p> -<p class="par">Furthermore, I say that reasons for suspecting Moses of -imposture can be elicited not only from external, but from internal -evidence, whereby imposture can be proved by his own testimony as well -as by that of others, albeit, his followers, although there is still -dispute.</p> -<p class="par">(I.) Whether the books, which are said to be those of -Moses, are his or (II.) those of compilers, (III.) or those of Esdras, -especially, and (IV.) whether they were written in the Samaritan, or -(V.) the real Hebrew language; and (VI.) if the latter, whether we can -understand that language. All these matters are doubtful for many -reasons, and especially it can be shown from the first chapters of -Genesis that we can not correctly interpret that language. I confess I -am unwilling to concern myself with these points, but I wish to discuss -the man.</p> -<p class="par">I. From Moses’ own testimony and indeed</p> -<p class="par">(a.) concerning his life and character which we have -considered above, and which, if any blame is attached to Mahomet on -account of the fierce wars he waged, especially against the innocent, -is equally blamable, and in other respects does not seem at all -different from Mahomet’s.</p> -<p class="par">(b.) Concerning the authority of his own teaching. And -here applies what was said above about Moses’ intercourse with -God, which Moses indeed <span class="pagenum">[<a id="pb137" href= -"#pb137" name="pb137">137</a>]</span>boasted of but evidently with too -great exaggeration. For if any one boasts of intercourse with God of an -impossible nature, his intercourse is properly doubted and Moses, etc. -Therefore, etc. It is proved because he boasts of having seen that of -which in the Old and in the New Testament afterward, it is very often -said that no eye has seen (namely) God face to face. <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=ex%2032:11">Exodus xxxii. -11</a>. <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=num%2012:8">Numbers xii. -8</a>.<a class="noteref" id="xd21e4549src" href="#xd21e4549" name= -"xd21e4549src">8</a> Thus he saw God (1) in his own form, not in a -vision nor in a dream (2), but face to face as friend to friend when he -spoke directly to him. But any vision, which (1) is like that of -friends speaking face to face, directly to one another, (2) like that -of the blessed in the other life, is properly called and considered a -vision of God. And Moses, etc. Therefore, etc. The <i>Minor premise</i> -is proved from the passages previously cited and from the words of the -Apostle: then indeed face to face, etc., and there is the same argument -in the passages of Moses and in that of the Apostle. And yet among -Christians the belief is most firmly established that no unjust person -can see God in this life. And in the above passage of <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=ex%2033:20">Exodus -xxxiii. 20</a>,<a class="noteref" id="xd21e4570src" href="#xd21e4570" -name="xd21e4570src">9</a> it is expressly added: you will not be able -to see my face. These words God addressed to Moses and they are in -direct contradiction to the passages previously cited, so that these -claims can be explained in no other way than by saying that they were -added by a thoughtless compiler, but by so doing the whole is rendered -doubtful. <span class="pagenum">[<a id="pb138" href="#pb138" name= -"pb138">138</a>]</span></p> -<p class="par">(c.) Concerning the teachings of Moses, which relate -either to the laws or the gospel. Among the laws, all of which for the -sake of brevity I can not now consider, the decalogue is most -important, being called the special work of God and said to have been -written on Mount Horeb. But it is evident it was devised by Moses -before it was written by God, because these commands are not in -themselves characterized by the perfection of God, since (1) they are -either superfluous, namely the last three, arguing from the words of -Christ in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=mt%205">Math. -v</a>,<a class="noteref" id="xd21e4583src" href="#xd21e4583" name= -"xd21e4583src">10</a> undoubtedly relating to the former, while the IX -should not be separated from the X, and they will likewise be -superfluous (2) or they are defective. For where are these -commandments: thou shalt not desire to have other Gods, nor desire to -curse God, nor desire to desecrate the Sabbath, nor to injure thy -parents, and similar ones? And is it to be presumed that God would -forbid the lesser sins of coveting a neighbor’s house, land and -property especially, and in an order so extraordinary, and not the -greater? As to the teaching of Moses concerning the gospel, he -establishes a very foolish and untrustworthy sign of the future great -prophet, or Christ. <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=deut%2018%2021-22">Deut. -xviii, 21, 22</a>,<a class="noteref" id="xd21e4593src" href= -"#xd21e4593" name="xd21e4593src">11</a> since this sign makes faith -impossible for a long time. From this dictum it follows that Christ, -having predicted the fall of Jerusalem, ought not to have been -considered a true prophet while that prophecy was as yet unfulfilled -(nor should Daniel, <span class="pagenum">[<a id="pb139" href="#pb139" -name="pb139">139</a>]</span>until his prophecy had been fulfilled), and -so those who lived in the interval between the time of Christ and the -overthrow of Judea, can not be blamed for not believing in him, -although Paul hurled anathemas at those who did not attach themselves -to Christ before the fall.</p> -<p class="par">Whatever sign, then, permits people for a long time to -believe what they please with impunity, can not proceed from God, but -is justly subject to suspicion. And this sign was given, etc., -therefore, etc.</p> -<p class="par">What is said concerning the fulfillment of other -prophecies is no objection. For it is the special and genuine sign of -that great prophet, that his predictions are fulfilled. Wherefore, -naturally, previous to this fulfillment he could not have been -considered such a prophet.</p> -<p class="par">The other absurd conclusion which evidently follows from -this passage, is this: that although this sign ought to have been the -proof of the divine inspiration of all prophets, in the case of certain -prophets who made predictions, indefinite indeed, but in words not -admitting a moral interpretation (such as soon, swiftly, near, etc.,) -that sign can by no means be found, e. g. Many predict the last day of -the world and Peter said that that day was at hand; therefore, so far, -until it comes it will be impossible to consider him a true -prophet.</p> -<p class="par">For such is the express requirement Moses makes in the -passage cited.</p> -<p class="par">(d.) Concerning the histories of Moses. But if the Koran -is charged with containing many fables, doubtless in Genesis there are -many stories to arouse the suspicions of the thoughtful reader: as the -creation of man from the dust of the earth, the inspiration of -<span class="pagenum">[<a id="pb140" href="#pb140" name= -"pb140">140</a>]</span>the breath of life, the creation of Eve from the -rib of the man, serpents speaking and seducing human beings, who were -very wise and well aware that the serpent was possessed by the father -of lies, the eating of an apple which was to bring punishment upon the -whole world, which would make finite one of the attributes of God, -namely his clemency (the attributes of God being identical with his -essence), as the redemption of the fallen would make finite the wrath -of God, and so God himself: for the wrath of God is God himself; men -eight or nine hundred years old; the passage of the animals into the -ark of Noah, the tower of Babel, the confusion of tongues, etc., etc. -These and a thousand other stories can not fail to impress the -investigating freethinker as being similar to the fables, especially of -the Rabbins since the Jewish race is very much addicted to the use of -fables; nor at all inconsistent with other works, to mention those of -Ovid, the Vedas, those of the Sinenses and the Brahmins of India, who -tell that a beautiful daughter born from an egg bore the world, and -similar absurdities. But Moses especially seems to arrest our attention -because he represents God as contradicting himself, namely, saying that -all things were good and yet that it was not good for Adam to be alone. -Whence it follows that there was something apart from Adam that was not -good and so could injure the good condition of Adam, while, -nevertheless, the solitude of Adam itself was the work of God, since he -had created goodness not only of the essences but also of the -qualities.</p> -<p class="par">For all things were good in that quality in which God -had created them. I adduce as proof: It is impossible for any work -created by God not to be good. And the solitude of Adam, etc., etc. -Therefore, etc. <span class="pagenum">[<a id="pb141" href="#pb141" -name="pb141">141</a>]</span></p> -<p class="par">Whoever enters upon the study of the genealogies of the -Old Testament finds many difficulties in Moses. I shall not now cite -all, contenting myself with merely this one example, since Paul, I. -Tim. i., 4,<a class="noteref" id="xd21e4629src" href="#xd21e4629" name= -"xd21e4629src">12</a> has taught that genealogies are useless, and the -study of them unprofitable, nay, to be avoided. Of what use were so -many separate, nay, so oft times repeated, genealogies? And there is a -remarkable example to arouse suspicion at least of the corruption of -the text or of the carelessness of compilers, in the case of the wives -of Esau and the different things said of them.</p> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">WIVES OF ESAU.</h3> -</div> -<div class="divBody"> -<p class="par first"><a class="noteref" id="xd21e4640src" href= -"#xd21e4640" name="xd21e4640src">13</a><a class="biblink xd21e43" -title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2026:34">Genesis -xxvi, 34</a>:</p> -<div class="blockquote"> -<p class="par first">Judith, daughter of Berit, the Hittite.<br> -Basnath, daughter of Elon, the Hittite.</p> -</div> -<p class="par"></p> -<p class="par"><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2028:9">Genesis -xxviii, 9</a>:</p> -<div class="blockquote"> -<p class="par first">Mahalaad, daughter of Ishmael, sister of Nabajoth, -who is mentioned after the two former.</p> -</div> -<p class="par"></p> -<p class="par"><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2036:2">Genesis -xxxvi, 2</a>:</p> -<div class="blockquote"> -<p class="par first">Ada, daughter of Elon, the Hittite.<br> -Akalibama, C. I.<br> -Basnath, daughter of Ishmael, sister of Nabajoth.</p> -</div> -<p class="par"></p> -<p class="par">The one who is called Ada in <a class="biblink xd21e43" -title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2036">Genesis -xxxvi</a>, is called Basnath in Gen. xxvi, namely, the daughter of -<span class="pagenum">[<a id="pb142" href="#pb142" name= -"pb142">142</a>]</span>Elon, the Hittite, and the one who is called -Basnath in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2036">Gen. xxxvi</a>, -is called Mahalaad in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2028">Gen. -xxviii</a>, namely, the sister of Nabajoth, although, nevertheless, -Mahalaad, in the passage cited in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2028">Gen. -xxviii</a>, is said to have been married after Judith and Basnath, -previously mentioned in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2026">Gen. -xxvi</a>.</p> -<p class="par">I do not yet see how these names are to be reconciled. -And these and similar passages increase the suspicion that the writings -of Moses which we have, have been put together by compilers and that -errors in writing have crept in at some time.</p> -<p class="par">Finally the most conclusive argument against the -authenticity of Moses is the excessive tautology and useless -repetition, with always the same amount of difference, as if different -passages had been collected from different authors.</p> -<p class="par">(II.) To prove that Moses is subject to suspicion from -the testimony, not of his enemies only, but from that of those who -openly professed to be his followers and disciples. And this testimony -is</p> -<p class="par">(g.) Of Peter, <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=acts%2015:10">Acts xv. -10</a>,<a class="noteref" id="xd21e4721src" href="#xd21e4721" name= -"xd21e4721src">14</a> calling the yoke of Moses insupportable: and -hence either God must be a tyrant, which would be inconsistent with his -nature, or Peter speaks falsely, or the laws of Moses are not -divine.</p> -<p class="par">(h.) Of Paul always speaking slightingly of the laws of -Moses, which he would not do if he considered them divine. Thus -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=gal%204">Gal. -iv</a>.<a class="noteref" id="xd21e4733src" href="#xd21e4733" name= -"xd21e4733src">15</a> he calls them</p> -<p class="par">(a.) Bondage v. 3, 4, but who would have so called the -laws of God. <span class="pagenum">[<a id="pb143" href="#pb143" name= -"pb143">143</a>]</span></p> -<p class="par">(b.) Beggarly commands v. 9.<a class="noteref" id= -"n143.2src" href="#n143.2" name="n143.2src">16</a></p> -<p class="par">(c.) V. 30,<a class="pseudonoteref" href= -"#n143.2">16</a> he writes: Cast out the bondwoman and her son. Hagar, -the bondwoman, is the covenant of Mount Sinai, which is the law of -Moses according to v. 24.<a class="pseudonoteref" href="#n143.2">16</a> -But who would tolerate the saying, cast out the law of God and its -children, and followers, although Paul himself, as he asserts here and -in the following chapter <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gal%204:2-3">Gal. iv. 2, -3</a>,<a class="pseudonoteref" href="#n143.2">16</a> does not permit -Timothy to be circumcised. Act xvi.<a class="noteref" id="xd21e4783src" -href="#xd21e4783" name="xd21e4783src">17</a></p> -<p class="par">(d.) He calls the law a dead letter, and what else does -he not call it? <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=2cor%203:6-10">II. Cor. -iii., 6–10</a><a class="pseudonoteref" href="#n143.2">16</a> and -following. <span class="pagenum">[<a id="pb144" href="#pb144" name= -"pb144">144</a>]</span>Likewise he did not consider its glory worth -considering. c. v., 10. Who would say such things of the most holy law -of God? If it is just as divine as the gospel it ought to have equal -glory, etc., etc.</p> -<p class="par">The testimony of those who are outside of the Jewish or -Christian church, is etc., etc.</p> -<p class="par xd21e4799">TANTUM.</p> -<p class="par"></p> -<div class="figure xd21e4802width"><img src="images/sphinx.png" alt= -"Sphinx facing right." width="146" height="78"></div> -<p class="par"><span class="pagenum">[<a id="pb145" href="#pb145" name= -"pb145">145</a>]</span></p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4373" href="#xd21e4373src" name="xd21e4373">1</a></span> (?)Those -holding sinecures. <a class="fnarrow" href= -"#xd21e4373src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4408" href="#xd21e4408src" name="xd21e4408">2</a></span> A sect -of East Indian philosophers who went about almost naked, ate no flesh, -renounced all bodily pleasures, and simply contemplated nature.</p> -<p class="par footnote">The “Pre-Adamite doctrine,” similar -to the above, was published by Isaac de Peyrere about 1655. These -fanatics believed that mankind lost none of their innocence by the fall -of Adam. Both men and women made their appearance in the streets of -Munster, France, in <i lang="la">puris naturalibus</i>, as did our -first parents in the Garden of Eden, before the fruit incident, which -brought so much trouble into the world. The magistrates failed to put -them down, and the military had some difficulty in abolishing this -absurdity.—A. N. <a class="fnarrow" href= -"#xd21e4408src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4457" href="#xd21e4457src" name="xd21e4457">3</a></span> <i>An -Intercessor, applied to the Holy Spirit.</i> <a class="fnarrow" -href="#xd21e4457src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4474" href="#xd21e4474src" name="xd21e4474">4</a></span> Average -seems to indicate the VI. Commandment.—A. N. <a class= -"fnarrow" href="#xd21e4474src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4485" href="#xd21e4485src" name="xd21e4485">5</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href= -"https://www.biblegateway.com/passage/?search=ex%2032:31-32">Exodus -xxxii, 31, 32</a>.</i> And Moses returned unto the Lord, and said, Oh, -this people have sinned a great sin, and have made them gods of -gold.</p> -<p class="par footnote">Yet now, if thou wilt forgive their sin, and if -not, blot me, I pray thee, out of thy book which thou hast -written. <a class="fnarrow" href="#xd21e4485src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4500" href="#xd21e4500src" name="xd21e4500">6</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=ex%204:24-26">Exodus -iv, 24, 25, 26</a>.</i> Then Zipporah took a sharp stone, and cut off -the foreskin of her son, and cast it at his (?the Lord’s) feet, -and said, Surely a bloody husband art thou to me.</p> -<p class="par footnote">So he (the Lord) let him (Moses) go: then she -said, a bloody husband thou art, because of the -circumcision. <a class="fnarrow" href= -"#xd21e4500src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4515" href="#xd21e4515src" name="xd21e4515">7</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=num%2020:12">Numbers -xx, 12</a>.</i> And the Lord spake unto Moses and Aaron, because ye -believed me not, to sanctify me in the eyes of the children of Israel, -therefore ye shall not bring this congregation into the land which I -have given them. <a class="fnarrow" href= -"#xd21e4515src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4549" href="#xd21e4549src" name="xd21e4549">8</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=ex%2032:11">Exodus -xxxii. 11</a>.</i> And Moses besought the Lord his God, and said, Lord -why doth thy wrath wax hot against thy people, which thou hast brought -forth out of the land of Egypt, with great power, and with a mighty -hand?</p> -<p class="par footnote"><i><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=num%2012:8">Numbers xii. -8</a>.</i> With him (Moses) will I speak mouth to mouth, even apparent -and not in dark speeches; and the similitude of the Lord shall he -behold: wherefore then were ye not afraid to speak against my servant -Moses? <a class="fnarrow" href="#xd21e4549src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4570" href="#xd21e4570src" name="xd21e4570">9</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=ex%2033:20">Exodus -xxxiii. 20</a>.</i> Behold, I send an Angel before thee, to keep thee -in the way, and to bring thee in the place which I have -prepared. <a class="fnarrow" href="#xd21e4570src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4583" href="#xd21e4583src" name="xd21e4583">10</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=mt%205:17">Matthew -V</a>.</i> Sermon on the Mount, 17. Think not that I am come to destroy -the law, etc. Matt. x, 2? names Apostles. <a class="fnarrow" href= -"#xd21e4583src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4593" href="#xd21e4593src" name="xd21e4593">11</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href= -"https://www.biblegateway.com/passage/?search=deut%2018%2021-22">Deuteronomy -xviii, 21, 22</a>.</i> And if thou say in thine heart, How shall we -know the word which the Lord hath <i>not</i> spoken?</p> -<p class="par footnote">When a prophet speaketh in the name of the -Lord, if the thing follow not, nor come to pass, that is the thing -which the Lord hath <i>not</i> spoken, but the prophet hath spoken it -presumptuously: thou shalt not be afraid of him. <a class= -"fnarrow" href="#xd21e4593src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4629" href="#xd21e4629src" name="xd21e4629">12</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=1tim%201:4">Paul to -Timothy (I.) I. 4</a>.</i> Neither give heed to fables and endless -genealogies, etc. <a class="fnarrow" href= -"#xd21e4629src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4640" href="#xd21e4640src" name="xd21e4640">13</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=26:34-35">Genesis -xxvi, 34, 35</a>.</i> And Esau was forty years old when he took to wife -Judith the daughter of Beeri, the Hittite, and Bashemath the daughter -of Elon, the Hittite, which were a grief of mind unto Isaac and -Rebekah.</p> -<p class="par footnote"><i><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2028:9">Genesis -xxviii, 9</a>.</i> Then went Esau unto Ishmael, and took unto the -<i>wives which he had</i>, Mahalath, the daughter of Ishmael, -Abraham’s son, the sister of Nabajoth, to be his wife.</p> -<p class="par footnote"><i><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gen%2036:2-3">Genesis -xxxvi, 2, 3.</a></i> Esau took his wives of the daughters of Canaan, -Adah, the daughter of Elon, the Hittite, and Aholibamah, the daughter -of Anah, the daughter of Zibeon, the Hivite, and Bashemath, -Ishmael’s daughter, sister of Nabajoth. <a class="fnarrow" -href="#xd21e4640src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4721" href="#xd21e4721src" name="xd21e4721">14</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=acts%2015:10">Acts -xv. 10</a>.</i> Now therefore why tempt ye God, to put a yoke upon the -neck of the disciples, which neither our fathers nor we were able to -bear? <a class="fnarrow" href="#xd21e4721src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4733" href="#xd21e4733src" name="xd21e4733">15</a></span> -<i><a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=gal%203:4">Galatians -3, 4</a>.</i> Even so we when we were children, were in bondage under -the elements of the world: but when the fulness of the time was come, -God sent forth his Son, made of a woman, made under the law. v. 9. But -now after that ye have known God, or rather are known of God, how turn -ye again to the weak and beggarly elements, whereunto ye desire again -to be in bondage.</p> -<p class="par footnote">v. 30. Nevertheless what saith the Scripture? -cast out the bond-woman and her son: for the son of the bond-woman -shall not be heir with the son of the free-woman.</p> -<p class="par footnote">v. 24. Which things are an allegory: for these -are the two covenants; the one from the mount of Sinai, which gendereth -to bondage, which is Agar.</p> -<p class="par footnote"><i><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gal%205:4-3">Galatians v. -2, 3</a>.</i> Behold, I Paul say unto you, that if ye be circumcised, -Christ shall profit you nothing. For I testify again to every man that -is circumcised, that is a debtor to do the whole law. <a class= -"fnarrow" href="#xd21e4733src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"n143.2" href="#n143.2src" name="n143.2">16</a></span> <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=2cor%203:6-10">II. Cor. -iii., 6–10</a>. Who also hath made us able ministers of the New -Testament, not of the letter, but of the spirit; for the letter -killeth, but the spirit giveth life. But if the ministration of death, -written and engraven in stones, was glorious, so that the children of -Israel could not steadfastly behold the face of Moses for the glory of -his countenance; which glory was to be done away: How shall not the -ministration of the spirit be rather glorious? For if the ministration -of condemnation be glory, much more doth the ministration of -righteousness exceed in glory. For even that which was made glorious -had no glory in this respect, by reason of the glory that -excelleth.</p> -<p class="par footnote"><a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=2cor%205:10">II. Cor. v. -10.</a> For we must all appear before the judgment seat of Christ; that -everyone may receive the things done in his body, according to that he -hath done, whether it be good or bad. <a class="fnarrow" href= -"#n143.2src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e4783" href="#xd21e4783src" name="xd21e4783">17</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=acts%2016:1-3">Acts -xvi, 1, 2, 3</a>. Then came he to Derbe and Lystra, and behold, a -certain disciple was there, named Timotheus, the son of a certain woman -which was a Jewess, and believed, but his father was a Greek; which was -well reported of by the brethren that were at Lystra and Iconium. Him -would Paul have to go forth with him, and took and circumcised him, -because of the Jews which were in those quarters, for they knew all -that his father was a Greek. <a class="fnarrow" href= -"#xd21e4783src">↑</a></p> -</div> -</div> -<div id="cornell" class="div1 appendix"><span class="pagenum">[<a href= -"#xd21e5187">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">CORNELL UNIVERSITY LIBRARY.</h2> -</div> -<div class="divBody"> -<p class="par first">In the library of Cornell University, at Ithaca, -N. Y., is a large collection of Spinoza manuscripts and printed books -by the same author. The collection was left to the library, and is -known as the “Strauss Collection.” In the collection is a -manuscript copy of “<i lang="fr">La vie et l’esprit de M. -Benoit de Spinosa</i>,” which includes “<i lang="fr">Le -traité des trois Imposteurs</i>.”</p> -<p class="par">This particular manuscript is much longer than any of -the printed editions of <i lang="fr">Traité des Trois -Imposteurs</i>, and includes several more chapters than another -manuscript which is in same library.</p> -<p class="par">The printed editions usually contain six chapters, -although the edition <i lang="fr">à Philadelphie</i>, 1796, -alluded to on pages 18–19, contains nine chapters. None of the -printed editions that I have seen contains a chapter entitled <i>Numa -Pompilius</i>.</p> -<p class="par">The manuscript in Cornell library has six additional -chapters more than our manuscript, 1716, which chapters are entitled: -1. <i>Religions.</i> 2. <i>Of the Diversity of Religions.</i> 3. -<i>Divisions of Christians.</i> 4. <i>The Superstitious,—of the -superstition and credulity of the people.</i> 5. <i>Of the Origin of -Monarchies.</i> 6. <i>Of Legislators and Politicians, and how they -serve themselves with Religion.</i></p> -<p class="par">These chapters being but an elaboration of the matters -and ideas contained in our English translation.—A. N. -<span class="pagenum">[<a id="pb146" href="#pb146" name= -"pb146">146</a>]</span></p> -</div> -</div> -<div id="trans" class="div1 appendix"><span class="pagenum">[<a href= -"#xd21e5196">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">TRANSLATIONS OF LATIN FOUND IN THE TEXT.</h2> -</div> -<div class="divBody"> -<p class="par first">P. 8, paragraph 3, “<i lang="la">Atheismus -Triumphatus</i>.” Atheism destroyed.</p> -<p class="par">P. 10, paragraph 1, “Perini del Vago, Equitis de -Malta, <i lang="la">Epistolium ad Batavum in Brittania hospitem de -tribus Impostoribus</i>,” (3 Greek words omitted). Epistle to -Batavus, a friend in Britain, about the Three Impostors (the -Pamphleteers, Sycophants and so-called Doctors).</p> -<p class="par">P. 12, line 2, “<i lang="la">Ridiculum et -imposturae in omni hominum religione, scriptio paradoxa, quam ex -autographo gallico Victoris Amadeo Verimontii ob summam rei dignitatem -in latinum sermonem transtulit</i>.” What is ridiculous, and the -impostures in every religion of mankind, a strange writing, which he -translated into Latin from the original French of Victor Amadeus -Verimontius, on account of the great worth of the subject matter.</p> -<p class="par">P. 12, line 9, “<i lang="la">Quaedam deficiunt s. -fragmentum de libro de tribus impostoribus</i>.” Certain things -are missing. His fragment of the book about the three impostors.</p> -<p class="par">P. 12, line 12, “<i lang="la">De imposturis -religionum breve. Compendium descriptum ab exemplari manuscripto quod -in bibliotheca J. Fred. Mayeri, Berolini, publice distracta deprehensum -et a Principe Eugenio de Sabaudio, 80 Imperialibus redemtum -fuit</i>.” An abstract about the impostures of religions. An -abridgment copied from the original manuscript which, at the dispersal -of the library of J. Fred. Mayer of Berlin, was discovered and -repurchased by Prince Eugene de Sabaudio for 80 imperials. <span class= -"pagenum">[<a id="pb147" href="#pb147" name="pb147">147</a>]</span></p> -<p class="par">P. 12, line 18, “<i lang="la">Communes namque -demonstrationes, quae publicantur, nec certae, nec evidentes, sunt, et -res dubias per alias saepe magias dubias probant, adeo ut exemplo -eorum, qui circulum currunt, ad terminum semper redeant, a quo currere -inceperant. Finis.</i>” For the ordinary arguments which are set -forth, are not established, nor are they evident, and prove doubtful -matters by others often much more doubtful, just like those who run in -a circle, and always return to the starting point. End.</p> -<p class="par">P. 12, last 7 lines, “<i lang="la">Quamvis omnium -hominem intersit nosse veritatem, rari tamen boni illi qui eam -norunt</i>,” <i>etc.</i><a id="xd21e4898" name="xd21e4898"></a> -Although it is to the interest of all men to know the truth, -nevertheless those few good men who know it, etc.</p> -<p class="par">“<i lang="la">Qui veritates amantes sunt, multum -solatii inde capient, et hi sunt, quibus placere gestimus, nil curantes -mancipia, quae prejudicia oraculorum—infallibilium loco -venerantur.</i>” Those who are lovers of the truth will derive -much comfort from this, and those are the ones whom we are anxious to -please, not caring for those servile persons who reverence prejudices -as infallible oracles.</p> -<p class="par">P. 13, paragraph 7, “<i lang="la">De impostura -religionum compendium s. liber de tribus impostoribus</i>.” -Treatise about the imposture of religions. His book about the three -impostors.</p> -<p class="par">P. 15, paragraph 2, “<i lang="la">Homo sum, nihil -humania me alienum puto</i>.” I am a man, I consider nothing -human alien to me.</p> -<p class="par">Page 29, 4th paragraph. Latin orthography corrected:</p> -<p class="par">“<i lang="la">Quod de tribus famosissimis Nationum -Deceptoribus in ordinem. Jussu. meo digessit Doctissimus ille vir, -quocum Sermonem de illa re in Museo meo <span class="pagenum">[<a id= -"pb148" href="#pb148" name="pb148">148</a>]</span>habuisti exscribi -curavi atque codicem illum stilo aeque, vero ac puro scriptum ad te ut -primum mitto, etenim ipsius perlegendi te accipio -cupidissimum.</i>”</p> -<p class="par">This treatise about the three most famous impostors of -the world, in accordance with my instructions was put in order by that -scholar with whom you had the conversation concerning that matter in my -library, I had it copied, and that MS. written in a style equally -genuine and simple. I send you as soon as possible, for I am sure you -are very eager to read it.</p> -<p class="par">P. 29–30, last paragraph, (Latin orthography -corrected), “<i lang="la">I. liber de Nat. Deor. Qui Deos esse -dixerunt tanta sunt in Varietate et dissentione constituti ut eorum -molestum sit dinumerare sententias. Alterum fieri profecto potest ut -eorum nulla, alterum certe non potest ut plus unum vera fit. Summi quos -in Republica obtinuerat honores orator ille Romanus, eaque quam servare -famam Studiote curabat, in causa fuere quod in Condone Deos non ausus -sit negare quamquam in contesta Philosophorum, etc.</i>”</p> -<p class="par">I. Book about the nature of the Gods. “Those who -have said that there are Gods, are characterized by such a variety of -ideas and difference of belief, that it would be difficult to enumerate -their opinions.</p> -<p class="par"><span class="corr" id="xd21e4935" title= -"Not in source">“</span>On the one hand it might indeed happen -that not one of their opinions was true, but on the other hand, -certainly not more than one can be true.” The great honors which -that famous Roman orator had gained in the state, and that reputation, -which he took the most zealous care to maintain, were the reason why in -a public speech he dared not deny the Gods, although in a discussion of -philosophers, etc.</p> -<p class="par">P. 35, last paragraph, “<i lang="la">De poteste -Imperiali</i>,”—Of the Imperial power.</p> -<p class="par">P. 144, TANTUM—<span class="sc">So Far</span>. -<span class="pagenum">[<a id="pb149" href="#pb149" name= -"pb149">149</a>]</span></p> -</div> -</div> -<div id="quixotism" class="div1 appendix"><span class= -"pagenum">[<a href="#xd21e5204">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">QUIXOTISM.</h2> -</div> -<div class="divBody"> -<p class="par first">Did you ever attend a meeting of the society for -the—perhaps I had better not mention the name of the society, -lest I tread on your favorite Quixotism. Suffice it to say that it has -a noble purpose. It aims at nothing less than the complete -transformation of human society, by the use of means which, to say the -least, seem quite inadequate. After the minutes of the last meeting -have been read, and the objects of the society have been once more -stated with much detail, there is an opportunity for discussion from -the floor.</p> -<p class="par">“Perhaps there is some one who may give some new -suggestions, or who may desire to ask a question.”</p> -<p class="par">You have observed what happens to the unfortunate -questioner. What a sorry exhibition he makes of himself! No sooner does -he open his mouth than every one recognizes his intellectual -feebleness. He seems unable to grasp the simplest ideas. He stumbles at -the first premise, and lies sprawling at the very threshold of the -argument.</p> -<p class="par">“If what I have taken for granted be true,” -says the chairman, “do not all the fine things I have been -telling you about follow necessarily?”</p> -<p class="par">“But,” murmurs the questioner, “the -things you take for granted are just what trouble me. They don’t -correspond to my experience.”</p> -<p class="par">“Poor, feeble minded questioner!” cry the -members of the society, “to think that he is not able to take -things for granted! And then to set up his experience against our -constitution and by-laws!”</p> -<p class="par"><i>The Gentle Reader—Quixotism—Samuel M. -Crothers.</i> <span class="pagenum">[<a id="pb151" href="#pb151" name= -"pb151">151</a>]</span></p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">CONTENTS.</h2> -<ul> -<li> <span class= -"tocPageNum">PAGE.</span></li> -<li><span class="sc"><a href="#intro" id="xd21e4982" name= -"xd21e4982">Introduction</a></span> - <span class= -"tocPageNum">3</span></li> -<li><span class="sc"><a href="#biblio" id="xd21e4990" name= -"xd21e4990">Bibliography</a></span> - <span class= -"tocPageNum">7</span></li> -<li><span class="sc"><a href="#dissertation" id="xd21e4998" name= -"xd21e4998">Dissertation</a></span> - <span class= -"tocPageNum">26</span></li> -<li><span class="sc"><a href="#letter" id="xd21e5006" name= -"xd21e5006">Letter</a></span> of Frederic the Emperor, to Otho, the -Illustrious <span class= -"tocPageNum">37</span></li> -</ul> -</div> -<div class="divBody"> -<p class="par xd21e215">TREATISE.</p> -<ul> -<li><span class="sc"><a href="#ch1" id="xd21e5017" name= -"xd21e5017">God</a></span>, of -<span class="tocPageNum">38</span></li> -<li class="xd21e5023">(Originally Secs. 1–6, later, Chap. -I.)</li> -<li><span class="sc"><a href="#ch2" id="xd21e5027" name= -"xd21e5027">Reasons</a></span> which have caused mankind to create for -themselves an Invisible Being which has been commonly called God - <span class= -"tocPageNum">44</span></li> -<li class="xd21e5023">(Originally Secs. 1–9 and x–xi, later -Chap. II.)</li> -<li><span class="sc"><a href="#ch3" id="xd21e5037" name= -"xd21e5037">God</a></span>, what is - <span class= -"tocPageNum">52</span></li> -<li class="xd21e5023">(Originally Secs. x–xi, later, Secs. -1–2, Chap. III.)</li> -<li><span class="sc"><a href="#ch4" id="xd21e5047" name= -"xd21e5047">Religions</a></span>, what the word signifies, and how and -why such a great number have been introduced in the world - <span class= -"tocPageNum">56</span></li> -<li class="xd21e5023">(Originally Secs. i–xxiii, later, Secs. -1–8, Chap. IV.)</li> -<li><span class="sc"><a href="#ch5" id="xd21e5057" name= -"xd21e5057">Moses</a></span>, of -<span class="tocPageNum">62</span></li> -<li class="xd21e5023">(Originally Secs. ix–x, later, Secs. -1–2, Chap. V.)</li> -<li><span class="sc"><a href="#ch6" id="xd21e5067" name= -"xd21e5067">Numa Pompilius</a></span>, of - <span class= -"tocPageNum">71</span></li> -<li class="xd21e5023">(Originally Secs. xi, later, Chap. VI.)</li> -<li><span class="sc"><a href="#ch7" id="xd21e5078" name= -"xd21e5078">Jesus Christ</a></span>, of - <span class= -"tocPageNum">72</span></li> -<li class="xd21e5023">(Originally Secs. xii, later, Chap. VII.)</li> -<li><span class="sc"><a href="#ch8" id="xd21e5088" name= -"xd21e5088">Jesus Christ</a></span>, of the Policy of - <span class= -"tocPageNum">75</span></li> -<li class="xd21e5023">(Originally Secs. xiii–xvi, later, Secs. -1–6, Chap. VIII.)</li> -<li><span class="sc"><a href="#ch9" id="xd21e5098" name= -"xd21e5098">Jesus Christ</a></span>, of the Morals of - <span class= -"tocPageNum">80</span></li> -<li class="xd21e5023">(Originally Secs. xvii–xviii, later, Secs. -1–3, Chap. IX.)</li> -<li><span class="sc"><a href="#ch10" id="xd21e5108" name= -"xd21e5108">Jesus Christ</a></span>, of the Divinity of - <span class= -"tocPageNum">84</span></li> -<li class="xd21e5023">(Originally Secs, xix–xxi, later, Secs. -1–3, Chap. X.) <span class="pagenum">[<a id="pb152" href="#pb152" -name="pb152">152</a>]</span></li> -<li><span class="sc"><a href="#ch11" id="xd21e5120" name= -"xd21e5120">Mahomet</a></span> -<span class="tocPageNum">88</span></li> -<li class="xd21e5023">(Originally Secs. xxii–xxiii, later, Secs. -1–3, Chap. XI.)</li> -<li><span class="sc"><a href="#ch12" id="xd21e5131" name= -"xd21e5131">Truths</a></span>, sensible and obvious - <span class= -"tocPageNum">93</span></li> -<li class="xd21e5023">(Original Secs. i–vi.)</li> -<li><span class="sc"><a href="#ch13" id="xd21e5141" name= -"xd21e5141">Soul</a></span>, of the - <span class= -"tocPageNum">96</span></li> -<li class="xd21e5023">(Original Secs. i–vii.)</li> -<li><span class="sc"><a href="#ch14" id="xd21e5151" name= -"xd21e5151">Demons</a></span>, of Spirits called - <span class= -"tocPageNum">101</span></li> -<li class="xd21e5023">(Original Secs. i–vii.)</li> -<li><span class="sc"><a href="#app" id="xd21e5161" name= -"xd21e5161">Appendicitis</a></span> - <span class= -"tocPageNum">107</span></li> -<li><span class="sc"><a href="#ch22" id="xd21e5169" name= -"xd21e5169">Mahomet</a></span>, Edition “En Suisse,” 1793 - <span class= -"tocPageNum">107</span></li> -<li><span class="sc"><a href="#literal" id="xd21e5177" name= -"xd21e5177">De Tribus Impostoribus</a></span>, Edition MDIIC - <span class= -"tocPageNum">111</span></li> -<li class="xd21e5023">(A literal translation of Latin reprint by E. -Weller, 1876.)</li> -<li><span class="sc"><a href="#cornell" id="xd21e5187" name= -"xd21e5187">Cornell University</a></span> - <span class= -"tocPageNum">145</span></li> -<li><span class="sc"><a href="#trans" id="xd21e5196" name= -"xd21e5196">Translations of Latin in the Text</a></span> - <span class= -"tocPageNum">146</span></li> -<li><span class="sc"><a href="#quixotism" id="xd21e5204" name= -"xd21e5204">The Gentle Reader</a></span>—Quixotism - <span class= -"tocPageNum">149</span></li> -</ul> -<p class="par"></p> -</div> -</div> -<div class="div1 errata"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">ERRATA.</h2> -</div> -<div class="divBody"> -<p class="par first">P. 5, 2d paragraph, 1st line, <i>Werner</i> should -read <i>Weller</i>.</p> -<p class="par">P. 12, line 5, <i lang="la">sermonen</i> should read -<i lang="la">sermonem</i>.</p> -<p class="par"><span class="sc">Original Mss., A. D. 1716, -Contains</span>—</p> -<div class="par"> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">Dissertation, pp. 26–36,</td> -<td class="xd21e5237 cellTop">3300</td> -<td class="cellRight cellTop">words French.</td> -</tr> -<tr> -<td class="cellLeft">Treatise, pp. 37–101,</td> -<td class="xd21e5237">19800</td> -<td class="cellRight"> -<table class="ditto"> -<tr class="s"> -<td>words</td> -</tr> -<tr class="d"> -<td>,,</td> -</tr> -</table> -French.</td> -</tr> -<tr> -<td class="xd21e5255 cellLeft">Total,</td> -<td class="xd21e5237"><span class="sum">23100</span></td> -<td class="cellRight">words.</td> -</tr> -<tr> -<td colspan="3" class="cellLeft cellRight cellBottom">Weller’s -reprint, 1876, Edition, 1598 contains 5800 words Latin.</td> -</tr> -</table> -</div> -<span class="pagenum">[<a id="pb153" href="#pb153" name= -"pb153">153</a>]</span></div> -</div> -</div> -<div class="div1 index"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">INDEX TO NAMES.</h2> -</div> -<div class="divBody"> -<p class="par first">Aaron, <a href="#pb66">66</a>–<a href= -"#pb135">135</a></p> -<p class="par">Abelaka, <a href="#pb89">89</a></p> -<p class="par">Abdallah, <a href="#pb89">89</a></p> -<p class="par">Abdo-Imutalib, <a href="#pb89">89</a></p> -<p class="par">Abdul-Motallab, <a href="#pb89">89</a></p> -<p class="par">Abraham, <a href="#pb113">113</a>–<a href= -"#pb114">114</a>–<a href="#pb133">133</a>–<a href= -"#pb141">141</a></p> -<p class="par">Ada (h), <a href="#pb141">141</a></p> -<p class="par">Adam, <a href="#pb81">81</a>–<a href= -"#pb127">127</a>–<a href="#pb140">140</a></p> -<p class="par">Adrian IV, <a href="#pb32">32</a></p> -<p class="par">Agar, <a href="#pb143">143</a></p> -<p class="par">Anah, <a href="#pb141">141</a></p> -<p class="par">Aesclesiade, <a href="#pb98">98</a></p> -<p class="par">Ahab, <a href="#pb42">42</a></p> -<p class="par">Aholibamah, <a href="#pb141">141</a></p> -<p class="par">Akalibamah, <a href="#pb141">141</a></p> -<p class="par">Alberti, <a href="#pb10">10</a></p> -<p class="par">Alexander, <a href="#pb108">108</a></p> -<p class="par">Alexander III, <a href="#pb33">33</a>–<a href= -"#pb34">34</a></p> -<p class="par">Alexis, <a href="#pb120">120</a></p> -<p class="par">Amina, <a href="#pb89">89</a></p> -<p class="par">Anal-Schirwan, <a href="#pb88">88</a></p> -<p class="par">Anastasius IV, <a href="#pb32">32</a></p> -<p class="par">Andronicus, <a href="#pb10">10</a></p> -<p class="par">Anti-Christ, <a href="#pb78">78</a></p> -<p class="par">Apelles, <a href="#pb52">52</a></p> -<p class="par">Apollo, <a href="#pb71">71</a></p> -<p class="par">Aristotle, <a href="#pb26">26</a>–<a href= -"#pb77">77</a>–<a href="#pb97">97</a></p> -<p class="par">Arius, <a href="#pb88">88</a></p> -<p class="par">Arpe, <a href="#pb10">10</a>–<a href= -"#pb16">16</a>–<a href="#pb25">25</a></p> -<p class="par">Arretin, <a href="#pb8">8</a></p> -<p class="par">Asia, <a href="#pb123">123</a></p> -<p class="par">Assyrians, <a href="#pb68">68</a></p> -<p class="par">Athens, <a href="#pb120">120</a></p> -<p class="par">Augustin, St., <a href="#pb80">80</a>–<a href= -"#pb81">81</a></p> -<p class="par"><span class="corr" id="xd21e5480" title= -"Source: Avervoes">Averroes</span>, <a href="#pb8">8</a>–<a href= -"#pb26">26</a>–<a href="#pb35">35</a></p> -<p class="par">Barbier, <a href="#pb16">16</a></p> -<p class="par">Barnard, <a href="#pb8">8</a></p> -<p class="par">Bashemath, <a href="#pb141">141</a></p> -<p class="par">Basnath, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Baucis, <a href="#pb81">81</a></p> -<p class="par">Becket, <a href="#pb33">33</a></p> -<p class="par">Beeri, <a href="#pb141">141</a></p> -<p class="par">Beni-Saad, <a href="#pb89">89</a></p> -<p class="par">Berit, <a href="#pb141">141</a></p> -<p class="par">Bernier, <a href="#pb9">9</a>–<a href= -"#pb28">28</a></p> -<p class="par">Beverland, <a href="#pb10">10</a></p> -<p class="par">Bocala, <a href="#pb26">26</a></p> -<p class="par">Boccaccio, <a href="#pb9">9</a></p> -<p class="par">Bona Spes, <a href="#pb11">11</a></p> -<p class="par">Boniface VIII, <a href="#pb87">87</a></p> -<p class="par">Boulainvilliers, <a href="#pb108">108</a></p> -<p class="par">Brahmins, <a href="#pb122">122</a>–<a href= -"#pb140">140</a></p> -<p class="par">Brakespeare, <a href="#pb32">32</a></p> -<p class="par">Brand, <a href="#pb8">8</a></p> -<p class="par">Brunet, <a href="#pb13">13</a></p> -<p class="par">Bruno, <a href="#pb9">9</a></p> -<p class="par">Busiris, <a href="#pb64">64</a></p> -<p class="par">Calixtus III, <a href="#pb33">33</a></p> -<p class="par">Calvin, <a href="#pb27">27</a></p> -<p class="par">Campanella, <a href="#pb7">7</a>–<a href= -"#pb9">9</a>–<a href="#pb27">27</a></p> -<p class="par">Carlyle, <a href="#pb34">34</a></p> -<p class="par">Celestin, <a href="#pb53">53</a></p> -<p class="par">Celestin III, <a href="#pb33">33</a></p> -<p class="par">Celsus, <a href="#pb72">72</a>–<a href= -"#pb81">81</a></p> -<p class="par">Cesar, <a href="#pb58">58</a>–<a href= -"#pb75">75</a>–<a href="#pb108">108</a>–<a href= -"#pb118">118</a></p> -<p class="par">Chananias, <a href="#pb54">54</a></p> -<p class="par">Charron, <a href="#pb79">79</a></p> -<p class="par">Christ-Anti, <a href="#pb78">78</a></p> -<p class="par">Christ Jesus, <a href="#pb9">9</a>–<a href= -"#pb19">19</a>–<a href="#pb21">21</a>–<a href= -"#pb22">22</a><span class="corr" id="xd21e5700" title= -"Source: ">–</span>41–<a href="#pb62">62</a>–<a href= -"#pb72">72</a>–<a href="#pb73">73</a>–<a href= -"#pb74">74</a>–<a href="#pb75">75</a>–<a href= -"#pb77">77</a>–<a href="#pb78">78</a>–<a href= -"#pb79">79</a>–<a href="#pb80">80</a>–<a href= -"#pb81">81</a><span class="corr" id="xd21e5734" title= -"Source: ">–</span><a href="#pb82">82</a>–<a href= -"#pb83">83</a>–<a href="#pb84">84</a>–<a href= -"#pb85">85</a>–<a href="#pb86">86</a>–<a href= -"#pb87">87</a>–<a href="#pb88">88</a>–<a href= -"#pb90">90</a>–<a href="#pb93">93</a>–<a href= -"#pb103">103</a><span class="corr" id="xd21e5767" title= -"Source: ">–</span><a href="#pb104">104</a>–<a href= -"#pb107">107</a>–<a href="#pb112">112</a>–<a href= -"#pb114">114</a>–<a href="#pb130">130</a>–<a href= -"#pb133">133</a>–<a href="#pb138">138</a>–<a href= -"#pb139">139</a></p> -<p class="par">Cherbourg, <a href="#pb28">28</a></p> -<p class="par">Cherintus, <a href="#pb78">78</a></p> -<p class="par">Cicero, <a href="#pb29">29</a>–<a href= -"#pb118">118</a></p> -<p class="par">Cigala, <a href="#pb9">9</a></p> -<p class="par">Clement III, <a href="#pb33">33</a></p> -<p class="par">Constantine the Great, <a href="#pb53">53</a> -<span class="pagenum">[<a id="pb154" href="#pb154" name= -"pb154">154</a>]</span></p> -<p class="par">Corais, <a href="#pb90">90</a>–<a href= -"#pb108">108</a></p> -<p class="par">Corinthians, <a href="#pb143">143</a></p> -<p class="par">Cornell, <a href="#pb145">145</a></p> -<p class="par">Cosmopoli Bey, <a href="#pb10">10</a></p> -<p class="par">Crevanna, <a href="#pb7">7</a></p> -<p class="par">Crothers, <a href="#pb149">149</a></p> -<p class="par">Cyrile, St., <a href="#pb81">81</a></p> -<p class="par">Daelli, <a href="#pb14">14</a></p> -<p class="par">Damase I, <a href="#pb53">53</a></p> -<p class="par">Danae, <a href="#pb71">71</a></p> -<p class="par">Daniel, <a href="#pb42">42</a>–<a href= -"#pb81">81</a>–<a href="#pb138">138</a></p> -<p class="par">De Bure, <a href="#pb13">13</a></p> -<p class="par">Democritus, <a href="#pb99">99</a></p> -<p class="par">Descartes, <a href="#pb10">10</a></p> -<p class="par">Deuteronomy, <a href="#pb138">138</a></p> -<p class="par">Diana, <a href="#pb120">120</a></p> -<p class="par">Dicearchus, <a href="#pb98">98</a></p> -<p class="par">Diogenes, <a href="#pb98">98</a></p> -<p class="par">D’Israeli, <a href="#pb13">13</a></p> -<p class="par">Dolet (it), <a href="#pb9">9</a>–<a href= -"#pb27">27</a></p> -<p class="par">Dominicus, <a href="#pb121">121</a></p> -<p class="par">Dryden, <a href="#pb16">16</a></p> -<p class="par">Ebert, <a href="#pb7">7</a></p> -<p class="par">Ebion, <a href="#pb78">78</a></p> -<p class="par">Ecclesiastes, <a href="#pb54">54</a></p> -<p class="par">Egeria, <a href="#pb71">71</a></p> -<p class="par">Egyptians, <a href="#pb123">123</a></p> -<p class="par">Elbertus, Fra, <a href="#pb45">45</a></p> -<p class="par">Elijah, <a href="#pb70">70</a>–<a href= -"#pb81">81</a></p> -<p class="par">Elon, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Empedocles, <a href="#pb70">70</a>–<a href= -"#pb99">99</a></p> -<p class="par">Epaphroditus, <a href="#pb82">82</a>–<a href= -"#pb83">83</a></p> -<p class="par">Epictetus, <a href="#pb82">82</a></p> -<p class="par">Epicurus, <a href="#pb82">82</a>–<a href= -"#pb99">99</a></p> -<p class="par">Erasmus, <a href="#pb9">9</a></p> -<p class="par">Ernst, <a href="#pb8">8</a></p> -<p class="par">Esau, <a href="#pb141">141</a></p> -<p class="par">Esculapius, <a href="#pb98">98</a></p> -<p class="par">Esdras, <a href="#pb136">136</a></p> -<p class="par">Ethiopian, <a href="#pb127">127</a></p> -<p class="par">Eugene de Sabaudio, <a href="#pb12">12</a></p> -<p class="par">Europe, <a href="#pb122">122</a></p> -<p class="par">Eve, <a href="#pb81">81</a>–<a href= -"#pb140">140</a></p> -<p class="par">Evelyn, <a href="#pb9">9</a></p> -<p class="par">Exodus, <a href="#pb135">135</a>–<a href= -"#pb137">137</a></p> -<p class="par">Ezekiel, <a href="#pb42">42</a>–<a href= -"#pb54">54</a></p> -<p class="par">Fatima, <a href="#pb89">89</a></p> -<p class="par">Fauns, <a href="#pb120">120</a></p> -<p class="par">Ferney, de, <a href="#pb23">23</a></p> -<p class="par">Fischer, <a href="#pb10">10</a></p> -<p class="par">Foh, <a href="#pb71">71</a></p> -<p class="par">Fortune, <a href="#pb60">60</a></p> -<p class="par">Fra Elbertus, <a href="#pb45">45</a></p> -<p class="par">Francis, <a href="#pb121">121</a></p> -<p class="par">Franklin, <a href="#pb22">22</a></p> -<p class="par">Frecht, <a href="#pb28">28</a>–<a href= -"#pb29">29</a>–<a href="#pb30">30</a>–<a href= -"#pb31">31</a></p> -<p class="par">Fredericus, <a href="#pb33">33</a></p> -<p class="par">Frederick, <a href="#pb24">24</a></p> -<p class="par">Frederick Barbarossa, <a href= -"#pb32">32</a>–<a href="#pb34">34</a></p> -<p class="par">Frederick the Great, <a href="#pb34">34</a></p> -<p class="par">Frederick II. of Prussia, <a href="#pb34">34</a></p> -<p class="par">Frederick I, <a href="#pb32">32</a>–<a href= -"#pb33">33</a></p> -<p class="par">Frederick II, <a href="#pb3">3</a>–<a href= -"#pb8">8</a>–<a href="#pb32">32</a>–<a href= -"#pb33">33</a>–<a href="#pb34">34</a>–<a href= -"#pb35">35</a>–<a href="#pb36">36</a>–<a href= -"#pb37">37</a></p> -<p class="par">Freudenthal, <a href="#pb10">10</a></p> -<p class="par">Furies, <a href="#pb60">60</a></p> -<p class="par">Gabriel, <a href="#pb88">88</a>–<a href= -"#pb134">134</a></p> -<p class="par">Galatians, <a href="#pb142">142</a>–<a href= -"#pb143">143</a></p> -<p class="par">Galen, <a href="#pb98">98</a></p> -<p class="par">Gassendi, <a href="#pb9">9</a></p> -<p class="par">Gastardi, <a href="#pb28">28</a></p> -<p class="par">Genesis, <a href="#pb109">109</a>–<a href= -"#pb136">136</a>–<a href="#pb139">139</a>–<a href= -"#pb141">141</a>–<a href="#pb142">142</a></p> -<p class="par">Genghis Khan, <a href="#pb71">71</a></p> -<p class="par">Genthe, <a href="#pb13">13</a></p> -<p class="par">Giessen, <a href="#pb13">13</a></p> -<p class="par">Golius, <a href="#pb88">88</a></p> -<p class="par">Gottsched, <a href="#pb12">12</a></p> -<p class="par">Gratian, <a href="#pb53">53</a></p> -<p class="par">Gregory VIII, <a href="#pb33">33</a></p> -<p class="par">Gregory IX, <a href="#pb3">3</a>–<a href= -"#pb33">33</a>–<a href="#pb34">34</a></p> -<p class="par">Gymnosophistes, <a href="#pb127">127</a></p> -<p class="par">Hagar, <a href="#pb143">143</a></p> -<p class="par">Halima, <a href="#pb89">89</a></p> -<p class="par">Hannibal, <a href="#pb58">58</a></p> -<p class="par">Harpocrates, <a href="#pb5">5</a></p> -<p class="par">Hartman, <a href="#pb73">73</a></p> -<p class="par">Hashem, <a href="#pb89">89</a></p> -<p class="par">Haydn, <a href="#pb3">3</a>–<a href= -"#pb32">32</a></p> -<p class="par">Henninger, <a href="#pb111">111</a></p> -<p class="par">Henry IV, <a href="#pb34">34</a></p> -<p class="par">Henry, the Lion, <a href="#pb32">32</a>–<a href= -"#pb33">33</a></p> -<p class="par">Henry VI, <a href="#pb32">32</a>–<a href= -"#pb34">34</a></p> -<p class="par">Herbert, <a href="#pb10">10</a></p> -<p class="par">Hercules, <a href="#pb81">81</a></p> -<p class="par">Hesiod, <a href="#pb81">81</a>–<a href= -"#pb102">102</a> <span class="pagenum">[<a id="pb155" href="#pb155" -name="pb155">155</a>]</span></p> -<p class="par">Hippocrates, <a href="#pb99">99</a></p> -<p class="par">Hippolitus, <a href="#pb81">81</a></p> -<p class="par">Hittites, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Hivites, <a href="#pb141">141</a></p> -<p class="par">Hobab, <a href="#pb68">68</a></p> -<p class="par">Hobbes, <a href="#pb10">10</a>–<a href= -"#pb28">28</a>–<a href="#pb57">57</a>–<a href= -"#pb58">58</a>–<a href="#pb60">60</a>–<a href= -"#pb61">61</a></p> -<p class="par">Hohendorf, <a href="#pb106">106</a></p> -<p class="par">Homer, <a href="#pb81">81</a>–<a href= -"#pb86">86</a></p> -<p class="par">Honorius III, <a href="#pb3">3</a>–<a href= -"#pb33">33</a>–<a href="#pb34">34</a></p> -<p class="par">Hutcheson, <a href="#pb5">5</a></p> -<p class="par">Ibrahim, <a href="#pb89">89</a></p> -<p class="par">Ignatius, <a href="#pb121">121</a></p> -<p class="par">Innocent III, <a href="#pb33">33</a>–<a href= -"#pb34">34</a></p> -<p class="par">Innocent IV, <a href="#pb33">33</a></p> -<p class="par">Iphigenia, <a href="#pb81">81</a></p> -<p class="par">Isaac, <a href="#pb81">81</a>–<a href= -"#pb141">141</a></p> -<p class="par">Ishmael, <a href="#pb141">141</a></p> -<p class="par">Israel, <a href="#pb113">113</a>–<a href= -"#pb133">133</a></p> -<p class="par">Israeli, D’, <a href="#pb13">13</a></p> -<p class="par">Jacob, <a href="#pb109">109</a></p> -<p class="par">Jehoshua, <a href="#pb72">72</a>–<a href= -"#pb73">73</a></p> -<p class="par">Jephthah, <a href="#pb81">81</a></p> -<p class="par">Jeremiah, <a href="#pb42">42</a></p> -<p class="par">Jerome, St., <a href="#pb82">82</a></p> -<p class="par">Jesus—see Christ.</p> -<p class="par">Jethro, <a href="#pb66">66</a></p> -<p class="par">J. L. R. L., <a href="#pb16">16</a>–<a href= -"#pb24">24</a>–<a href="#pb25">25</a></p> -<p class="par">Joel, <a href="#pb42">42</a></p> -<p class="par">John, King of England, <a href="#pb33">33</a></p> -<p class="par">John, St., <a href="#pb75">75</a>–<a href= -"#pb76">76</a>–<a href="#pb78">78</a>–<a href= -"#pb80">80</a>–<a href="#pb85">85</a></p> -<p class="par">Joly, <a href="#pb8">8</a></p> -<p class="par">Jonah, <a href="#pb81">81</a></p> -<p class="par">Joseph, <a href="#pb81">81</a></p> -<p class="par">Joshua, <a href="#pb113">113</a></p> -<p class="par">Jovian, <a href="#pb82">82</a></p> -<p class="par">Judaism, <a href="#pb123">123</a>–<a href= -"#pb130">130</a></p> -<p class="par">Judith, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Julian, <a href="#pb86">86</a></p> -<p class="par">Jupiter, <a href="#pb71">71</a>–<a href= -"#pb81">81</a></p> -<p class="par">Justin-Martyr, <a href="#pb63">63</a></p> -<p class="par">Kasim, <a href="#pb89">89</a></p> -<p class="par">Kay, <a href="#pb5">5</a></p> -<p class="par">Knights, Teutonic, <a href="#pb3">3</a></p> -<p class="par">Koreish, <a href="#pb89">89</a></p> -<p class="par">Kortholt, <a href="#pb10">10</a>–<a href= -"#pb28">28</a></p> -<p class="par">Krieger, <a href="#pb13">13</a></p> -<p class="par">Leda, <a href="#pb73">73</a></p> -<p class="par">Leger, Abbé de St., <a href="#pb13">13</a></p> -<p class="par">Leo I, <a href="#pb53">53</a></p> -<p class="par">Leo X, <a href="#pb78">78</a>–<a href= -"#pb79">79</a></p> -<p class="par">Leucippus, <a href="#pb99">99</a></p> -<p class="par">Levites, <a href="#pb76">76</a></p> -<p class="par">Ligonius, <a href="#pb35">35</a></p> -<p class="par">Livy, <a href="#pb71">71</a></p> -<p class="par">Lot, <a href="#pb81">81</a></p> -<p class="par">Louckers, <a href="#pb10">10</a></p> -<p class="par">Louis I, <a href="#pb32">32</a></p> -<p class="par">Lucas, <a href="#pb10">10</a></p> -<p class="par">Lucas, <a href="#pb10">10</a>–<a href= -"#pb11">11</a></p> -<p class="par">Lucifer, <a href="#pb81">81</a></p> -<p class="par">Lucius III, <a href="#pb33">33</a></p> -<p class="par">Luke, St., <a href="#pb81">81</a>–<a href= -"#pb82">82</a>–<a href="#pb85">85</a>–<a href= -"#pb134">134</a></p> -<p class="par">Lycaon, <a href="#pb81">81</a></p> -<p class="par">Macchiavelli, <a href="#pb9">9</a></p> -<p class="par">Mahalaad, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Mahalath, <a href="#pb141">141</a></p> -<p class="par">Mahomed Bei, <a href="#pb9">9</a></p> -<p class="par">Mahomet, <a href="#pb9">9</a>–<a href= -"#pb19">19</a>–<a href="#pb21">21</a>–<a href= -"#pb62">62</a>–<a href="#pb74">74</a><span class="corr" id= -"xd21e6861" title="Source: ">–</span><a href= -"#pb86">86</a>–<a href="#pb87">87</a>–<a href= -"#pb88">88</a>–<a href="#pb89">89</a>–<a href= -"#pb91">91</a>–<a href="#pb93">93</a>–<a href= -"#pb107">107</a>–<a href="#pb108">108</a><span class="corr" id= -"xd21e6888" title="Source: ">–</span><a href= -"#pb109">109</a>–<a href="#pb114">114</a>–<a href= -"#pb122">122</a>–<a href="#pb123">123</a>–<a href= -"#pb125">125</a>–<a href="#pb126">126</a>–<a href= -"#pb127">127</a><span class="corr" id="xd21e6911" title= -"Source: ">–</span>130–<a href= -"#pb131">131</a>–<a href="#pb132">132</a>–<a href= -"#pb133">133</a>–<a href="#pb134">134</a>–<a href= -"#pb135">135</a>–<a href="#pb136">136</a></p> -<p class="par">Mahomet Mustapha, <a href="#pb88">88</a></p> -<p class="par">Marchand, <a href="#pb11">11</a></p> -<p class="par">Maresius, <a href="#pb9">9</a></p> -<p class="par">Martian, <a href="#pb53">53</a></p> -<p class="par">Mary, <a href="#pb66">66</a>–<a href= -"#pb73">73</a></p> -<p class="par">Masch, <a href="#pb12">12</a></p> -<p class="par">Matthew, St., <a href="#pb78">78</a>–<a href= -"#pb138">138</a></p> -<p class="par">Maupeou, <a href="#pb22">22</a></p> -<p class="par">Mayeri, <a href="#pb12">12</a></p> -<p class="par">Medes, <a href="#pb68">68</a></p> -<p class="par">Memnon, <a href="#pb64">64</a></p> -<p class="par">Mercier, <a href="#pb18">18</a></p> -<p class="par">Merula, <a href="#pb9">9</a></p> -<p class="par">Messiah, <a href="#pb77">77</a>–<a href= -"#pb78">78</a></p> -<p class="par">Meyer, <a href="#pb10">10</a></p> -<p class="par">Micah, <a href="#pb42">42</a></p> -<p class="par">Miller, <a href="#pb18">18</a></p> -<p class="par">Milton, <a href="#pb9">9</a></p> -<p class="par">Mogul, the Great, <a href="#pb116">116</a></p> -<p class="par">Mohammed—see Mahomet.</p> -<p class="par">Monnoye, de la, <a href="#pb10">10</a>–<a href= -"#pb16">16</a>–<a href="#pb23">23</a></p> -<p class="par">Montrose, <a href="#pb5">5</a></p> -<p class="par">Morinus, <a href="#pb9">9</a> <span class= -"pagenum">[<a id="pb156" href="#pb156" name="pb156">156</a>]</span></p> -<p class="par">Moses, <a href="#pb9">9</a>–<a href= -"#pb19">19</a>–<a href="#pb20">20</a>–<a href= -"#pb41">41</a>–<a href="#pb42">42</a><span class="corr" id= -"xd21e7080" title="Source: ">–</span>43–<a href= -"#pb54">54</a>–<a href="#pb62">62</a>–<a href= -"#pb63">63</a>–<a href="#pb64">64</a>–<a href= -"#pb65">65</a>–<a href="#pb66">66</a>–<a href= -"#pb67">67</a>–<a href="#pb68">68</a>–<a href= -"#pb69">69</a>–<a href="#pb77">77</a><span class="corr" id= -"xd21e7114" title="Source: ">–</span><a href= -"#pb90">90</a>–<a href="#pb93">93</a>–<a href= -"#pb103">103</a>–<a href="#pb107">107</a>–<a href= -"#pb113">113</a>–<a href="#pb114">114</a>–<a href= -"#pb122">122</a>–<a href="#pb123">123</a><span class="corr" id= -"xd21e7141" title="Source: ">–</span>125–<a href= -"#pb126">126</a>–<a href="#pb127">127</a>–<a href= -"#pb131">131</a>–<a href="#pb132">132</a>–<a href= -"#pb133">133</a>–<a href="#pb134">134</a><span class="corr" id= -"xd21e7162" title="Source: ">–</span><a href= -"#pb135">135</a>–<a href="#pb136">136</a>–<a href= -"#pb137">137</a>–<a href="#pb138">138</a>–<a href= -"#pb139">139</a>–<a href="#pb140">140</a>–<a href= -"#pb142">142</a>–<a href="#pb143">143</a></p> -<p class="par">Mosheim, <a href="#pb8">8</a></p> -<p class="par">Mueller, <a href="#pb8">8</a></p> -<p class="par">Muret, <a href="#pb9">9</a></p> -<p class="par">Muses, <a href="#pb60">60</a></p> -<p class="par">Myles, <a href="#pb15">15</a></p> -<p class="par">Nabajoth, <a href="#pb141">141</a>–<a href= -"#pb142">142</a></p> -<p class="par">Nachtegal, <a href="#pb8">8</a></p> -<p class="par">Nasier, Alcofribas, <a href="#pb1">1</a></p> -<p class="par">Nebuchadnezzar, <a href="#pb81">81</a></p> -<p class="par">Nero, <a href="#pb82">82</a></p> -<p class="par">Neure (C), <a href="#pb9">9</a>–<a href= -"#pb28">28</a></p> -<p class="par">Noah, <a href="#pb140">140</a></p> -<p class="par">Numa Pompilius, <a href="#pb71">71</a>–<a href= -"#pb84">84</a>–<a href="#pb92">92</a><span class="corr" id= -"xd21e7266" title="Source: ">–</span><a href= -"#pb120">120</a>–<a href="#pb123">123</a>–<a href= -"#pb145">145</a></p> -<p class="par">Numbers, <a href="#pb135">135</a>–<a href= -"#pb137">137</a></p> -<p class="par">Ochini, <a href="#pb9">9</a>–<a href= -"#pb27">27</a></p> -<p class="par">Oettinger, <a href="#pb10">10</a></p> -<p class="par">Omokeltum, <a href="#pb89">89</a></p> -<p class="par">Origen, <a href="#pb72">72</a>–<a href= -"#pb81">81</a></p> -<p class="par">Oronata, <a href="#pb3">3</a></p> -<p class="par">Otho, <a href="#pb32">32</a></p> -<p class="par">Otho, of Bavaria, <a href="#pb24">24</a></p> -<p class="par">Otho, the Great, <a href="#pb32">32</a></p> -<p class="par">Otho, the Illustrious, <a href= -"#pb32">32</a>–<a href="#pb33">33</a>–<a href= -"#pb37">37</a></p> -<p class="par">Othoni, <a href="#pb29">29</a>–<a href= -"#pb32">32</a></p> -<p class="par">Ottoman (o), <a href="#pb9">9</a></p> -<p class="par">Ovid, <a href="#pb140">140</a></p> -<p class="par">Pan, <a href="#pb120">120</a></p> -<p class="par">Pandira, <a href="#pb72">72</a>–<a href= -"#pb73">73</a></p> -<p class="par">Pandora, <a href="#pb81">81</a></p> -<p class="par">Panurge, <a href="#pb28">28</a></p> -<p class="par">Panurgius, <a href="#pb9">9</a></p> -<p class="par">Paraclete, <a href="#pb133">133</a></p> -<p class="par">Pascal III, <a href="#pb33">33</a></p> -<p class="par">Patriarch of Jerusalem, <a href="#pb33">33</a></p> -<p class="par">Paul, St., <a href="#pb23">23</a>–<a href= -"#pb42">42</a>–<a href="#pb78">78</a><span class="corr" id= -"xd21e7416" title="Source: ">–</span><a href= -"#pb79">79</a>–<a href="#pb86">86</a>–<a href= -"#pb139">139</a>–<a href="#pb141">141</a>–<a href= -"#pb142">142</a>–<a href="#pb143">143</a></p> -<p class="par">Perdiccas, <a href="#pb86">86</a></p> -<p class="par">Periphlegeton, <a href="#pb81">81</a></p> -<p class="par">Perseus, <a href="#pb71">71</a></p> -<p class="par">Peter, St., <a href="#pb139">139</a>–<a href= -"#pb142">142</a></p> -<p class="par">Peyrere, Isaac de, <a href="#pb127">127</a></p> -<p class="par">Phaedon, <a href="#pb80">80</a></p> -<p class="par">Phaeton, <a href="#pb81">81</a></p> -<p class="par">Pharisees, <a href="#pb73">73</a>–<a href= -"#pb76">76</a></p> -<p class="par">Pharaoh, <a href="#pb66">66</a>–<a href= -"#pb70">70</a></p> -<p class="par">Pharaoh, Memnon II, <a href="#pb63">63</a></p> -<p class="par">Pharaoh, Orus I, <a href="#pb63">63</a></p> -<p class="par">Pharaoh, Orus II, <a href="#pb64">64</a></p> -<p class="par">Philemon, <a href="#pb81">81</a></p> -<p class="par">Philomneste, Jr<span class="corr" id="xd21e7515" title= -"Not in source">.</span>, <a href="#pb14">14</a></p> -<p class="par">Phormion, <a href="#pb58">58</a></p> -<p class="par">Pitt, <a href="#pb22">22</a></p> -<p class="par">Pius VI, <a href="#pb21">21</a></p> -<p class="par">Plato, <a href="#pb71">71</a>–<a href= -"#pb80">80</a>–<a href="#pb81">81</a>–<a href= -"#pb96">96</a></p> -<p class="par">Poggio, <a href="#pb9">9</a>–<a href= -"#pb27">27</a></p> -<p class="par">Pompilius, Numa, <a href="#pb71">71</a>–<a href= -"#pb84">84</a>–<a href="#pb92">92</a></p> -<p class="par">Pomponatius, <a href="#pb8">8</a></p> -<p class="par">Pomponiac, <a href="#pb27">27</a></p> -<p class="par">Postel, <a href="#pb8">8</a>–<a href= -"#pb27">27</a></p> -<p class="par">Paula, Fra, <a href="#pb24">24</a></p> -<p class="par">Praxias, <a href="#pb52">52</a></p> -<p class="par">Priapus, <a href="#pb60">60</a></p> -<p class="par">Ptolemy, <a href="#pb80">80</a></p> -<p class="par">Pucelle, <a href="#pb73">73</a></p> -<p class="par">Pythagoras, <a href="#pb96">96</a></p> -<p class="par">Quixotism, <a href="#pb149">149</a></p> -<p class="par">Rabelais, <a href="#pb9">9</a></p> -<p class="par">Raimond, <a href="#pb7">7</a></p> -<p class="par">Rainaldi, <a href="#pb35">35</a></p> -<p class="par">Rakia, <a href="#pb89">89</a></p> -<p class="par">Ramus, <a href="#pb7">7</a></p> -<p class="par">Rebekah, <a href="#pb141">141</a></p> -<p class="par">Renouard, <a href="#pb7">7</a></p> -<p class="par">Rey, <a href="#pb11">11</a></p> -<p class="par">Richeome, <a href="#pb7">7</a></p> -<p class="par">Rome, <a href="#pb120">120</a></p> -<p class="par">Roman, <a href="#pb10">10</a></p> -<p class="par">Romulus, <a href="#pb70">70</a>–<a href= -"#pb73">73</a></p> -<p class="par">Rousset, <a href="#pb8">8</a>–<a href= -"#pb11">11</a></p> -<p class="par">Ryswick, <a href="#pb8">8</a></p> -<p class="par">Sabaudio, Duke Eugene D., <a href= -"#pb4">4</a>–<a href="#pb12">12</a><span class="corr" id= -"xd21e7708" title="Source: ">–</span><a href= -"#pb106">106</a>–<a href="#pb146">146</a></p> -<p class="par">Sabbatai, Sevi, <a href="#pb9">9</a></p> -<p class="par">Sadducees, <a href="#pb73">73</a></p> -<p class="par">Saint Leger, <span class="corr" id="xd21e7728" title= -"Source: Abbe">Abbé</span>, de, <a href="#pb13">13</a></p> -<p class="par">Saltza, Herman von der, <a href="#pb34">34</a></p> -<p class="par">Samaritan, <a href="#pb136">136</a></p> -<p class="par">Samson, <a href="#pb81">81</a> <span class= -"pagenum">[<a id="pb157" href="#pb157" name="pb157">157</a>]</span></p> -<p class="par">Samuel, <a href="#pb42">42</a>–<a href= -"#pb73">73</a></p> -<p class="par">Satyr, <a href="#pb120">120</a></p> -<p class="par">Saul, <a href="#pb86">86</a></p> -<p class="par">Scheuerleer, <a href="#pb11">11</a></p> -<p class="par">Schmid, <a href="#pb13">13</a></p> -<p class="par">Scipio, <a href="#pb58">58</a></p> -<p class="par">Scipio Africanus, <a href="#pb58">58</a></p> -<p class="par">Scottish Rite, <a href="#pb3">3</a></p> -<p class="par">Selve, la, <a href="#pb11">11</a></p> -<p class="par">Servetus, <a href="#pb8">8</a>–<a href= -"#pb27">27</a></p> -<p class="par">Simias, <a href="#pb80">80</a></p> -<p class="par">Sinenses, <a href="#pb122">122</a>–<a href= -"#pb140">140</a></p> -<p class="par">Socrates, <a href="#pb80">80</a></p> -<p class="par">Solyman, <a href="#pb9">9</a></p> -<p class="par">Spinosa, <a href="#pb10">10</a>–<a href= -"#pb11">11</a>–<a href="#pb16">16</a>–<a href= -"#pb28">28</a>–<a href="#pb145">145</a></p> -<p class="par">Spinosa II, <a href="#pb11">11</a></p> -<p class="par">Stada, <a href="#pb73">73</a></p> -<p class="par">Straube, <a href="#pb13">13</a></p> -<p class="par">Strauss, <a href="#pb145">145</a></p> -<p class="par">Strogoff, <a href="#pb107">107</a></p> -<p class="par">Subiroth, Sopim, <a href="#pb11">11</a></p> -<p class="par">Sybilline, <a href="#pb61">61</a></p> -<p class="par">Sylvester I, <a href="#pb53">53</a></p> -<p class="par">Tantalus, <a href="#pb81">81</a></p> -<p class="par">Tansendorff, <a href="#pb30">30</a>–<a href= -"#pb31">31</a>–<a href="#pb32">32</a></p> -<p class="par">Templars, <a href="#pb33">33</a></p> -<p class="par">Tertullian, <a href="#pb52">52</a>–<a href= -"#pb57">57</a></p> -<p class="par">Teutonic Knights, <a href="#pb3">3</a></p> -<p class="par">Thahir, <a href="#pb89">89</a></p> -<p class="par">Thajib, <a href="#pb89">89</a></p> -<p class="par">Theodore, Emperor, <a href="#pb53">53</a></p> -<p class="par">Theophylactus, <a href="#pb81">81</a></p> -<p class="par">Thermitis, <a href="#pb64">64</a>–<a href= -"#pb65">65</a></p> -<p class="par">Thessalonians, <a href="#pb78">78</a></p> -<p class="par">Thory, <a href="#pb107">107</a></p> -<p class="par">Thyrsis, <a href="#pb120">120</a></p> -<p class="par">Timalus, <a href="#pb80">80</a></p> -<p class="par">Timotheus, <a href="#pb143">143</a></p> -<p class="par">Timothy, <a href="#pb141">141</a></p> -<p class="par">Titius, <a href="#pb120">120</a></p> -<p class="par">Toulouse, <a href="#pb27">27</a></p> -<p class="par">Trinoctius, <a href="#pb81">81</a></p> -<p class="par">Trinsitium, <a href="#pb81">81</a></p> -<p class="par">Trithemus, <a href="#pb35">35</a></p> -<p class="par">Urban III, <a href="#pb33">33</a></p> -<p class="par">Vago, Perini del, <a href="#pb10">10</a>–<a href= -"#pb146">146</a></p> -<p class="par">Vale, <a href="#pb14">14</a>–<a href= -"#pb15">15</a>–<a href="#pb16">16</a></p> -<p class="par">Valentinian, <a href="#pb53">53</a></p> -<p class="par">Valliere, Duke de la, <a href="#pb13">13</a></p> -<p class="par">Vanini, <a href="#pb8">8</a>–<a href= -"#pb16">16</a>–<a href="#pb25">25</a>–<a href= -"#pb27">27</a></p> -<p class="par">Vedas, <a href="#pb122">122</a>–<a href= -"#pb140">140</a></p> -<p lang="la" class="par">Verimontii, <a href= -"#pb12">12</a>–<a href="#pb146">146</a></p> -<p class="par">Victor V, <a href="#pb33">33</a></p> -<p class="par">Vieweg, <a href="#pb11">11</a></p> -<p class="par">Vignes, Pierre des, <a href= -"#pb35">35</a>–<a href="#pb36">36</a></p> -<p class="par">Vineis, de, <a href="#pb8">8</a></p> -<p class="par">Virgil, <a href="#pb16">16</a></p> -<p class="par">Volney, <a href="#pb38">38</a></p> -<p class="par">Voltaire, <a href="#pb16">16</a>–<a href= -"#pb20">20</a></p> -<p class="par">Vroese, <a href="#pb10">10</a>–<a href= -"#pb11">11</a>–<a href="#pb16">16</a></p> -<p class="par">Vulcan, <a href="#pb81">81</a></p> -<p class="par">Wahabees, <a href="#pb89">89</a></p> -<p class="par">Warville, Brissot de, <a href="#pb23">23</a></p> -<p class="par"><span class="corr" id="xd21e8142" title= -"Source: Washingthon">Washington</span>, <a href="#pb18">18</a></p> -<p class="par">Weller, <a href="#pb7">7</a>–<a href= -"#pb9">9</a>–<a href="#pb14">14</a>–<a href= -"#pb111">111</a></p> -<p class="par">Werner, <a href="#pb5">5</a><br> -(should be Weller—see errata.)</p> -<p class="par">Wittel, <a href="#pb7">7</a></p> -<p class="par">Zeineb, <a href="#pb89">89</a></p> -<p class="par">Zibeon, <a href="#pb141">141</a></p> -<p class="par">Zipporah, <a href="#pb135">135</a> <span class= -"pagenum">[<a id="pb158" href="#pb158" name="pb158">158</a>]</span></p> -</div> -</div> -<div class="div1 index"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">INDEX TO PLACES.</h2> -</div> -<div class="divBody"> -<p class="par first">Acre, <a href="#pb34">34</a></p> -<p class="par">America, <a href="#pb22">22</a></p> -<p class="par">Amsterdam, <a href="#pb10">10</a>–<a href= -"#pb11">11</a>–<a href="#pb14">14</a>–<a href= -"#pb79">79</a>–<a href="#pb108">108</a></p> -<p class="par">Arabia, <a href="#pb62">62</a>–<a href= -"#pb66">66</a>–<a href="#pb67">67</a>–<a href= -"#pb88">88</a></p> -<p class="par">Arabia Petrea, <a href="#pb65">65</a></p> -<p class="par">Babel, <a href="#pb140">140</a></p> -<p class="par">Bastille, <a href="#pb23">23</a></p> -<p lang="la" class="par">Batavum, <a href="#pb10">10</a>–<a href= -"#pb146">146</a></p> -<p class="par">Bavaria, <a href="#pb30">30</a>–<a href= -"#pb32">32</a></p> -<p class="par">Belgium, <a href="#pb22">22</a></p> -<p class="par">Berlin, <a href="#pb11">11</a>–<a href= -"#pb13">13</a></p> -<p class="par">Berolini, <a href="#pb12">12</a>–<a href= -"#pb146">146</a></p> -<p class="par">Bordeaux, <a href="#pb13">13</a>–<a href= -"#pb79">79</a></p> -<p class="par">Boston, <a href="#pb22">22</a>–<a href= -"#pb34">34</a>–<a href="#pb73">73</a></p> -<p class="par">Brabant, <a href="#pb11">11</a></p> -<p class="par">Brittania, <a href="#pb10">10</a>–<a href= -"#pb146">146</a></p> -<p class="par">Bruxelles, <a href="#pb10">10</a></p> -<p class="par">Burdeos, <a href="#pb14">14</a></p> -<p class="par">Canaan, <a href="#pb141">141</a></p> -<p class="par">Caprae, <a href="#pb70">70</a></p> -<p class="par">Chalcedon, <a href="#pb53">53</a></p> -<p class="par">Cherres, <a href="#pb70">70</a></p> -<p class="par">Constantinople, <a href="#pb53">53</a></p> -<p class="par">Delos, <a href="#pb61">61</a></p> -<p class="par">Derbe, <a href="#pb143">143</a></p> -<p class="par">Delphos, <a href="#pb61">61</a></p> -<p class="par">Dresden, <a href="#pb7">7</a></p> -<p class="par">Dundee, <a href="#pb15">15</a></p> -<p class="par">East India, <a href="#pb127">127</a></p> -<p class="par">Eden, <a href="#pb80">80</a>–<a href= -"#pb127">127</a></p> -<p class="par">Egypt, <a href="#pb65">65</a>–<a href= -"#pb66">66</a>–<a href="#pb72">72</a>–<a href= -"#pb90">90</a>–<a href="#pb137">137</a></p> -<p class="par">Ephesus, <a href="#pb53">53</a></p> -<p class="par">Ethiopia, <a href="#pb89">89</a>–<a href= -"#pb127">127</a></p> -<p class="par">Etna, Mount, <a href="#pb70">70</a></p> -<p class="par">Florentine, <a href="#pb27">27</a></p> -<p class="par">France, <a href="#pb8">8</a>–<a href= -"#pb22">22</a>–<a href="#pb127">127</a></p> -<p class="par">Frankfort-on-the-Main, <a href= -"#pb11">11</a>–<a href="#pb28">28</a></p> -<p class="par">Gaul, <a href="#pb64">64</a></p> -<p class="par">Geneva, <a href="#pb27">27</a></p> -<p class="par">Germany, <a href="#pb7">7</a>–<a href= -"#pb11">11</a>–<a href="#pb33">33</a></p> -<p class="par">Giessen, <a href="#pb13">13</a></p> -<p class="par">Gomorrah, <a href="#pb81">81</a></p> -<p class="par">Hades, <a href="#pb95">95</a></p> -<p class="par">Hague, <a href="#pb8">8</a>–<a href= -"#pb10">10</a>–<a href="#pb11">11</a></p> -<p class="par">Hamburgh, <a href="#pb10">10</a>–<a href= -"#pb11">11</a></p> -<p class="par">Haye, La, <a href="#pb11">11</a></p> -<p class="par">Heidelberg, <a href="#pb10">10</a></p> -<p class="par">Heilbronn, <a href="#pb7">7</a>–<a href= -"#pb14">14</a>–<a href="#pb111">111</a></p> -<p class="par">Hochstadt, <a href="#pb30">30</a></p> -<p class="par">Holland, <a href="#pb11">11</a></p> -<p class="par">Holstein, <a href="#pb16">16</a>–<a href= -"#pb25">25</a></p> -<p class="par">Horeb, Mt., <a href="#pb138">138</a></p> -<p class="par">Hungary, <a href="#pb8">8</a></p> -<p class="par">Iberia, <a href="#pb71">71</a></p> -<p class="par">Iconium, <a href="#pb143">143</a></p> -<p class="par">India, <a href="#pb134">134</a></p> -<p class="par">Israel, <a href="#pb68">68</a>–<a href= -"#pb113">113</a></p> -<p class="par">Italy, <a href="#pb8">8</a>–<a href= -"#pb118">118</a></p> -<p class="par">Ithaca, <a href="#pb115">115</a>–<a href= -"#pb145">145</a></p> -<p class="par">Jerusalem, <a href="#pb33">33</a>–<a href= -"#pb34">34</a>–<a href="#pb138">138</a></p> -<p class="par">Jerusalem, Patriarch of, <a href="#pb33">33</a></p> -<p class="par">Judea, <a href="#pb72">72</a>–<a href= -"#pb90">90</a>–<a href="#pb139">139</a></p> -<p class="par">Kiel, <a href="#pb10">10</a>–<a href= -"#pb16">16</a>–<a href="#pb25">25</a></p> -<p class="par">Krakau, <a href="#pb8">8</a></p> -<p class="par">Leipsic, <a href="#pb10">10</a>–<a href= -"#pb13">13</a></p> -<p class="par">Leyden, <a href="#pb16">16</a>–<a href= -"#pb25">25</a></p> -<p class="par">London, <a href="#pb14">14</a>–<a href= -"#pb18">18</a></p> -<p class="par">Lydia, <a href="#pb73">73</a></p> -<p class="par">Lystra, <a href="#pb143">143</a></p> -<p class="par">Malta, <a href="#pb10">10</a>–<a href= -"#pb146">146</a></p> -<p class="par">Mecca, <a href="#pb88">88</a>–<a href= -"#pb89">89</a>–<a href="#pb90">90</a>–<a href= -"#pb91">91</a></p> -<p class="par">Medina, <a href="#pb88">88</a>–<a href= -"#pb91">91</a></p> -<p class="par">Milan, <a href="#pb14">14</a></p> -<p class="par">Moselle, <a href="#pb30">30</a></p> -<p class="par">Munich, <a href="#pb30">30</a>–<a href= -"#pb31">31</a></p> -<p class="par">Munster, <a href="#pb25">25</a>–<a href= -"#pb127">127</a></p> -<p class="par">Naupacte, <a href="#pb58">58</a></p> -<p class="par">Nazareth, <a href="#pb72">72</a>–<a href= -"#pb73">73</a> <span class="pagenum">[<a id="pb159" href="#pb159" name= -"pb159">159</a>]</span></p> -<p class="par">Neapolitan, <a href="#pb27">27</a></p> -<p class="par">Neuchatel, <a href="#pb23">23</a></p> -<p class="par">New York, <a href="#pb14">14</a>–<a href= -"#pb145">145</a></p> -<p class="par">Nice, <a href="#pb53">53</a></p> -<p class="par">Nile, <a href="#pb64">64</a></p> -<p lang="fr" class="par">Normandie, <a href="#pb75">75</a></p> -<p class="par">Palestine, <a href="#pb122">122</a>–<a href= -"#pb123">123</a></p> -<p class="par">Paris, <a href="#pb7">7</a>–<a href= -"#pb9">9</a>–<a href="#pb18">18</a>–<a href= -"#pb21">21</a>–<a href="#pb22">22</a></p> -<p class="par">Periphlegeton, <a href="#pb81">81</a></p> -<p class="par">Persia, <a href="#pb89">89</a></p> -<p lang="fr" class="par">Philadelphie, <a href= -"#pb18">18</a>–<a href="#pb145">145</a></p> -<p class="par">Piccadelly, <a href="#pb18">18</a></p> -<p class="par">Pisa, <a href="#pb36">36</a></p> -<p class="par">Rackau, <a href="#pb7">7</a></p> -<p class="par">Rome, <a href="#pb8">8</a>–<a href= -"#pb11">11</a>–<a href="#pb21">21</a>–<a href= -"#pb22">22</a></p> -<p class="par">Rostock, <a href="#pb10">10</a></p> -<p class="par">Rotterdam, <a href="#pb11">11</a>–<a href= -"#pb16">16</a>–<a href="#pb25">25</a></p> -<p class="par">Russworn, <a href="#pb10">10</a></p> -<p class="par">Sabaudio, <a href="#pb12">12</a></p> -<p class="par">Saxony, <a href="#pb31">31</a></p> -<p class="par">Schiren, <a href="#pb32">32</a></p> -<p class="par">Sinai, Mt., <a href="#pb143">143</a></p> -<p class="par">Sodom, <a href="#pb81">81</a></p> -<p class="par">Subaudio (see Sabaudio).</p> -<p class="par">Suisse, <a href="#pb16">16</a>–<a href= -"#pb23">23</a>–<a href="#pb107">107</a></p> -<p class="par">Thebes, <a href="#pb64">64</a></p> -<p class="par">Toulouse, <a href="#pb8">8</a></p> -<p class="par">Turkey, <a href="#pb9">9</a></p> -<p class="par">United States, <a href="#pb14">14</a></p> -<p class="par">Venice, <a href="#pb34">34</a></p> -<p class="par">Vienna, <a href="#pb13">13</a></p> -<p class="par">Washington, <a href="#pb14">14</a></p> -<p class="par">Witelspach, <a href="#pb32">32</a></p> -<p class="par">Yverdoner, <a href="#pb11">11</a></p> -<p class="par"></p> -<div class="figure xd21e8963width"><img src="images/flame.png" alt= -"Flame surrounded by wreath." width="88" height="97"></div> -<p class="par"></p> -</div> -</div> -<div class="transcribernote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="par first">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 <a class="exlink xd21e43" -title="External link" href="http://www.gutenberg.org/license" rel= -"license">Project Gutenberg License</a> included with this eBook or -online at <a class="exlink xd21e43" title="External link" href= -"http://www.gutenberg.org/" rel="home">www.gutenberg.org</a>.</p> -<p class="par">This eBook is produced by the Online Distributed -Proofreading Team at <a class="exlink xd21e43" title="External link" -href="http://www.pgdp.net/">www.pgdp.net</a>.</p> -<p class="par">Scans of this book are available from the Internet -Archive (copy <a class="seclink xd21e43" title="External link" href= -"https://archive.org/details/detribusimposto01wellgoog">1</a>, -<a class="seclink xd21e43" title="External link" href= -"https://archive.org/details/cu31924029093320">2</a>).</p> -<h3 class="main">Encoding</h3> -<p class="par first"></p> -<h3 class="main">Revision History</h3> -<ul> -<li>2015-11-21 Started.</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These -links may not work for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctiontable" summary= -"Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e261">5</a></td> -<td class="width40 bottom">Werner’s</td> -<td class="width40 bottom">Weller’s</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e318">8</a></td> -<td class="width40 bottom">Atheist</td> -<td class="width40 bottom">Atheism</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e347">9</a>, -<a class="pageref" href="#xd21e1186">23</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom">,</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e354">9</a></td> -<td class="width40 bottom">se culi</td> -<td class="width40 bottom">seculi</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e379">9</a></td> -<td class="width40 bottom">Sabatai</td> -<td class="width40 bottom">Sabbatai</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e393">10</a>, -<a class="pageref" href="#xd21e1156">22</a>, <a class="pageref" href= -"#xd21e1176">23</a>, <a class="pageref" href="#xd21e1189">23</a>, -<a class="pageref" href="#xd21e3100">N.A.</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">”</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e418">10</a></td> -<td class="width40 bottom">W.</td> -<td class="width40 bottom">M.</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e429">10</a></td> -<td class="width40 bottom">schule</td> -<td class="width40 bottom">Schule</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e434">10</a></td> -<td class="width40 bottom">theil</td> -<td class="width40 bottom">Theil</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e467">N.A.</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">the</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e500">12</a></td> -<td class="width40 bottom">sermonen</td> -<td class="width40 bottom">sermonem</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e509">12</a></td> -<td class="width40 bottom">redemtum</td> -<td class="width40 bottom">redemptum</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e613">15</a></td> -<td class="width40 bottom">humania</td> -<td class="width40 bottom">humani</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e736">18</a>, -<a class="pageref" href="#xd21e1519">N.A.</a>, <a class="pageref" href= -"#xd21e1532">N.A.</a>, <a class="pageref" href="#xd21e1589">33</a>, -<a class="pageref" href="#xd21e7515">156</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">.</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1061">21</a>, -<a class="pageref" href="#xd21e4935">148</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">“</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1253">26</a>, -<a class="pageref" href="#xd21e1678">35</a>, <a class="pageref" href= -"#xd21e5480">153</a></td> -<td class="width40 bottom">Avervoes</td> -<td class="width40 bottom">Averroes</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1269">27</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">to</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1879">42</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">,</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e2137">53</a></td> -<td class="width40 bottom">æcumenical</td> -<td class="width40 bottom">œcumenical</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e2234">58</a></td> -<td class="width40 bottom">Lacedemonians</td> -<td class="width40 bottom">Lacedaemonians</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e2259">58</a></td> -<td class="width40 bottom">synonomous</td> -<td class="width40 bottom">synonymous</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e3138">79</a></td> -<td class="width40 bottom">Sepigel straat</td> -<td class="width40 bottom">Spiegelstraat</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e3774">91</a></td> -<td class="width40 bottom">III</td> -<td class="width40 bottom">II</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e3851">95</a></td> -<td class="width40 bottom">αδμς</td> -<td class="width40 bottom"><span class="trans" title= -"hadēs"><span class="Greek" lang= -"el">ἁδης</span></span></td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e4359">121</a></td> -<td class="width40 bottom">?</td> -<td class="width40 bottom">,</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e4898">147</a></td> -<td class="width40 bottom">”</td> -<td class="width40 bottom">[<i>Deleted</i>]</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e5700">153</a>, -<a class="pageref" href="#xd21e5734">153</a>, <a class="pageref" href= -"#xd21e5767">153</a>, <a class="pageref" href="#xd21e6861">155</a>, -<a class="pageref" href="#xd21e6888">155</a>, <a class="pageref" href= -"#xd21e6911">155</a>, <a class="pageref" href="#xd21e7080">156</a>, -<a class="pageref" href="#xd21e7114">156</a>, <a class="pageref" href= -"#xd21e7141">156</a>, <a class="pageref" href="#xd21e7162">156</a>, -<a class="pageref" href="#xd21e7266">156</a>, <a class="pageref" href= -"#xd21e7416">156</a>, <a class="pageref" href="#xd21e7708">156</a></td> -<td class="width40 bottom"></td> -<td class="width40 bottom">–</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e7728">156</a></td> -<td class="width40 bottom">Abbe</td> -<td class="width40 bottom">Abbé</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e8142">157</a></td> -<td class="width40 bottom">Washingthon</td> -<td class="width40 bottom">Washington</td> -</tr> -</table> -</div> -</div> - - - - - - - -<pre> - - - - - -End of Project Gutenberg's De Tribus Impostoribus, A. 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D. 1230, by Anonymous - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world 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. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - -Title: De Tribus Impostoribus, A. D. 1230 - The Three Impostors - -Author: Anonymous - -Editor: Alcofribas Nasier the Latter - -Release Date: December 18, 2015 [EBook #50715] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK DE TRIBUS IMPOSTORIBUS, A. D. 1230 *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - - - - - DE TRIBUS IMPOSTORIBUS, - - A. D. 1230. - - THE THREE IMPOSTORS - - - - TRANSLATED - (with Notes and Comments) - - FROM A FRENCH MANUSCRIPT OF THE WORK WRITTEN IN THE YEAR 1716, - WITH A DISSERTATION ON THE ORIGINAL TREATISE - AND - A BIBLIOGRAPHY OF THE VARIOUS EDITIONS - BY - - ALCOFRIBAS NASIER, THE LATER. - - - PRIVATELY PRINTED - - FOR THE SUBSCRIBERS. - - 1904. - - - - - - - - - AN INDEX EXPURGATORIUS. - - - The man who marks or leaves with pages bent - The volume that some trusting friend has lent, - Or keeps it over long, or scruples not - To let its due returning be forgot; - The man who guards his books with miser's care, - And does not joy to lend them, and to share; - The man whose shelves are dust begrimed and few, - Who reads when he has nothing else to do; - The man who raves of classic writers, but - Is found to keep them with their leaves uncut; - The man who looks on literature as news, - And gets his culture from the book reviews; - Who loves not fair, clean type, and margins wide-- - Or loves these better than the thought inside; - Who buys his books to decorate the shelf, - Or gives a book he has not read himself; - Who reads from priggish motives, or for looks, - Or any reason save the love of books-- - Great Lord, who judgest sins of all degrees, - Is there no little private hell for these? - - - - Edition 352 copies. - - 12 on large paper. - - - - - - - - -INTRODUCTION. - - -This pamphlet in its present form is the result of an inquiry into the -characters represented in a historical grade of the Ancient Accepted -Scottish Rite, and the probability of their having existed at the -date mentioned in the said grade. Few appeared to have any very clear -notion of the relation of the characters to the period--Frederick -II. being confounded with his grand-father, Frederick Barbarossa--and -the date of the supposed foundation of the Order of Teutonic Knights, -1190, being placed as the date of the papacy of Oronata, otherwise -Honorius III. Inquiry being made of one in authority as to the facts -in the case--he being supposed to know--elicited the reply that the -matter had been called to his attention some months previous by an -investigator--now deceased--but the matter had been dropped. It was -also surmised by the same authority that an error might have been -made by one of the committee having ritualistic matter in charge--but -he, having also been gathered to his fathers, was not available -for evidence. - -It is stated that the action took place when Frederick II. was Emperor -of Germany, and Honorius III. presided over spiritual conditions; but -this Pope, according to Haydn's Dictionary of Dates, reigned 1216-1227, -and the dissertation on the pamphlet names Gregory IX., successor -to Honorius, (1227-1241) as the Pope against whom the treatise was -written. The infamous book mentioned in the representation no one -seemed to have any knowledge of. Inquiry made concerning the treatise -at various libraries supposed to possess it, and of various individuals -who might know something of it, elicited but the information that it -was purely "legendary," that, "it had no existence except by title," -and that "it was an item of literature entirely lost." - -Having been a book collector and a close reader of book catalogs for -over twenty-five years, I had never noted any copy offered for sale, -but a friend with the same mania for books, had seen a copy mentioned -in a German catalog, and being interested in "de tribus Impostoribus" -for reasons herein mentioned, had sent for and procured the same--an -edition of a Latin version compiled from a Ms. 1598, with a foreword -in German. The German was familiar to him, but the Latin was not -available. - -About the same time I found in a catalog of a correspondent of -mine at London, a book entitled "Les Trois Imposteurs. De Tribus -Impostoribus et dissertation sur le livre des Trois Imposteurs, -sm. 4to. Saec. XVIII.," and succeeded in purchasing it. - -The manuscript is well written, and apparently by two different -hands, which would be probable from the facts set forth in the -"Dissertation." A copy of the translation from the Latin is probably -deposited in the library of Duke Eugene de Subaudio as set forth in -the colophon at end of the manuscript. - -The manuscript is written in the French of the period, and is dated in -the colophon as 1716. The discovery of the original Latin document is -mentioned in the "Dissertation" as about 1706. It has been annotated -by another hand, as shown by foot notes, and several inserted sheets -containing notes in still another hand, were written evidently about -1746, as one of the sheets is a portion of a letter postmarked 4e -Aout in latter year. - -I append a bibliography from Weller's Latin reprint of 1598 which will -show that the pamphlet has "been done before"; but it will be noted -that English versions are not so plenty as those in other tongues, -and but one is known to have been printed in the United States. - -I must acknowledge my indebtedness to Doctissimus vir Harpocrates, -Col. F. Montrose, and Maj. Otto Kay for valued assistance in languages -with which I am not thoroughly familiar, and also to Mr. David -Hutcheson, of the Library of Congress, for favors granted. - -Ample apologies will be found for the treatise in the several -introductions quoted from various editions, and those fond of literary -curiosities will certainly be gratified by its appearance in the -twentieth century. - - - A. N. - - - - - - - - -BIBLIOGRAPHY. - - -In 1846, Emil Weller published "De Tribus Impostoribus," and also -a later edition in 1876, at Heilbronn, from a Latin copy of one of -the only four known to be in existence and printed in 1598. The copy -from which it was taken, consisting of title and forty-six leaves, -quarto, is at the Royal Library at Dresden, and was purchased for -one hundred gulden. - -The other three, according to Ebert in his "Bibliographical Lexicon," -are as follows: one in the Royal Library at Paris, one in the Crevanna -Library and the other in the library of Renouard. - -An edition was published at Rackau, in Germany, in 1598, and Thomas -Campanella (1636), in his "Atheismus Triumphatus," gives the year of -its first publication as 1538. - -Florimond Raimond (otherwise Louis Richeome,) claims to have seen a -copy owned by his teacher, Peter Ramus, who died in 1572. - -All the talk of theological critics that the booklet was first printed -in the seventeenth century, is made out of whole cloth. - -There is nothing modern about the edition of 1598. It may be compared, -for example, with Martin Wittel's print of the last decade of the -sixteenth century, by which it is claimed that it could not have -been printed then, as the paper and printing of that period closely -resembles that of the eighteenth century. - -With the exception of the religious myths, few writings of the dark -ages have had as many hypotheses advanced in regard to origin as -there have been regarding this one. - -According to John Brand it had been printed at Krakau, according to -others, in Italy or Hungary as a translation of an Arabic original -existing somewhere in France. - -William Postel mentions a tract "de Tribus Prophetis," and gives -Michael Servetus, a Spanish doctor, as the author. - -The Capuchin Monk Joly, in Vol. III of his "Conference of Mysteries," -assures us that the Huguenot, Nic. Barnaud, in 1612, on account of -an issue of "de Tribus Impostoribus," was excommunicated as its author. - -Johann Mueller, in his "Besiegten Atheismus," (Conquered Atheism), -mentions a certain Nachtigal who published at Hague, in 1614, -"De Trib. Imp.," and was therefore exiled. - -Mosheim and Rousset accuse Frederick II as the author with the -assistance of his Chancellor, Petrus de Vineis. Vineis, however, -declares himself opposed even to the fundamental principles of the -book, and in his "Epist. Lib. 1, ch. 31, p. 211," says he never had -any idea of it. - -Others place the authorship with Averroes, Peter Arretin and Petrus -Pomponatius. Heinrich Ernst accuses the above mentioned Postel. Postel -attributes it to Servetus, who, in turn, places it at the door of -the Huguenot Barnaud. - -The instigator of the treatise, it is claimed, should have been -Julius Cesar Vanini, who was burned at Toulouse in 1619, or Ryswick, -who suffered at the stake in Rome in 1612. - -Other persons accused of the authorship are Macchiavelli, Rabelais, -Erasmus, Milton (John, born 1608,) a Mahometan named Merula, Dolet, -and Giordano Bruno. - -According to Campanella, to whom the authorship was attributed -occasionally, Muret, or Joh. Franz. Poggio, were responsible. Browne -says it was Bernhard Ochini, and Maresius lays it to Johann Boccaccio. - -The "three cheats" are Moses, Jesus and Mahomet, but the tracts of -each of the latter alleged authors treat only of Moses, of whom they -say that his assertions in Genesis will not hold water, and cannot -be proved. - -Weller, in his edition of 1876, speaking of the copy of 1598, says -that this issue should never be compared with any of the foregoing. - -Many authors have written "de Tribus Impostoribus" because they had -some special object in view; for instance, John Bapt. Morinus, when -he edited, under the name of Vincentius Panurgius, in Paris, 1654, -an argument against Gassendi, Neure, and Bernier. - -Joh. Evelyn with a "Historia de tribus hujus seculi -famosis Impostoribus," Padre Ottomano, Mahomed Bei, otherwise -Joh. Mich. Cigala, and Sabbatai Sevi (English 1680, German 1669,) -[1] Christian Kortholt "de Tribus Impostoribus Magnus," (Kiel 1680 and -Hamburg 1701,) against Herbert, Hobbes and Spinosa, Hadrian Beverland, -Perini del Vago, Equitis de Malta, "Epistolium ad Batavum in Brittania -hospitem de tribus Impostoribus," (Latin and English 1709.) - -Finally, Michael Alberti, under the name of Andronicus, published -a "Tractatus Medico-historicus de tribus Impostoribus," which -he named the three great Tempters of Humanity: 1. Tea and -Coffee. 2. Laziness. 3. Home apothecaries. - -Cosmopoli Bey (Peter Martin Roman), issued at Russworn in Rostock in -1731, and a new edition of same treatise--De Trib. Imp.--1738 and 1756. - -For a long time scholars confused the genuine Latin treatise with a -later one. De la Monnoye fabricated a long dissertation in which he -denied the existence of the original Latin edition, but received a -well merited refutation at the hands of P. F. Arpe. - -The false book is French--"La vie et l'esprit de Mr. Benoit -Spinoza." [2] The author of the first part was Hofrath Vroes, in -Hague, and the second was written by Dr. Lucas. It made its first -appearance at Hague 1719, and later in 1721, under the title "de -Tribus Impostoribus," des Trois Imposteurs. Frankfort-on-the-Main at -the expense of the Translator (i. e. Rotterdam.) - -Richard la Selve prepared a third edition under the original title of -"The Life of Spinoza," by one of his Disciples. Hamburgh (really in -Holland,) 1735. - -In 1768 there was printed by M. M. Rey, at Amsterdam, a new edition -called a "Treatise of the Three Impostors;" immediately after another -edition appeared at Yverdoner 1768, another in Holland 1775, and a -later one in Germany 1777. - -The contents of "L'esprit de Spinoza" (German) by Spinoza II, or -Subiroth Sopim--Rome, by Widow Bona Spes 5770--(Vieweg in Berlin 1787,) -are briefly Chap. I, Concerning God. Chap. II, Reasons why men have -created an invisible Being which is commonly called God. Chap. III, -What the word Religion signifies, and how and why so many of these -Religions have crept into the world. Chap. IV, Evident truths. Chap. V, -Of the Soul. Chap. VI, Of Ghosts, Demons, etc. Then follows fifteen -chapters which are not in the treatise (? Edition 1598.) - -The following became known by reason of peculiarities of their -diction: 1. Ridiculum et imposturae in omni hominum religione, -scriptio paradoxa, quam ex autographo gallico Victoris Amadei -Verimontii ob summam rei dignitatem in latinum sermonem transtulit ††† -1746. Which according to Masch consists of from five to six sheets and -follows the general contents, but not in the order of the original -edition. 2. A second. Quaedam deficiunt, s. fragmentum de libro de -tribus impostoribus. Fifty-one pages is a fragment. 3. One mentioned -by Gottsched. De impostoris religionum breve. Compendium descriptum -ab exemplari MSto. quod in Bibliotheca Jo. Fried. Mayeri, Berolini -Ao. 1716, publice distracta deprehensum et a Principe Eugenio de -Sabaudio 80 Imperialibus redemptum fuit. (forty-three pages.) The -greater part of the real book in thirty-one paragraphs, the ending -of which is Communes namque demonstrationes, quae publicantur, -nec certae, nec evidentes, sunt, et res dubias per alias saepe -magias dubias probant, adeo ut exemplo eorum, qui circulum currunt, -ad terminum semper redeant, a quo currere inceperunt. Finis. [3] A -German translation of this is said to be in existence. 4. According to -a newspaper report of 1716, there also should exist an edition which -begins: Quamvis omnium hominem intersit nosse veritatem, rari tamen -boni illi qui eam norunt, etc., [4] and ends, Qui veritatis amantes -sunt, multum solatii inde capient, et hi sunt, quibus placere gestimus, -nil curantes mancipia, quae praejudicia oraculorum--infallibilium -loco venerantur. - -5. Straube in Vienna made a reprint of the edition of 1598 in 1753. - -6. A new reprint is contained in a pamphlet edited by C. C. E. Schmid -and almost entirely confiscated, entitled: Zwei seltene -antisupernaturalistische manuscripte. Two rare anti-supernaturalistic -manuscripts. (Berlin, Krieger in Giessen, 1792.) - -7. There recently appeared through W. F. Genthe an edition, De -impostura religionum compendium s. liber de tribus impostoribus, -Leipsic, 1833. - -8. Finally, through Gustav Brunet of Bordeaux an edition founded -upon the text of the 1598 edition was produced with the title, de -Tribus Impostoribus, MDIIC. Latin text collated from the copy of the -Duke de la Valliere, now in the Imperial Library; [5] enlarged with -different readings from several manuscripts, etc., and philologic and -bibliographical notes by Philomneste Junior, Paris, 1861 (?1867). Only -237 copies printed, and is out of print and rare. - -9. An Italian translation of the same appeared in 1864 by Daelli in -Milan with title as above. - -10. A Spanish edition also exists taken from the same source and -under the same title. London (Burdeos) 1823. - -Note. All the preceding Bibliography is from the edition of Emil -Weller, Heilbronn 1876.--A. N. - -The only edition known to have been printed in the United States -was entitled "The Three Impostors." Translated (with notes and -illustrations) from the French edition of the work, published at -Amsterdam, 1776. Republished by G. Vale, Beacon Office, 3 Franklin -Square, New York, 1846, 84pp. 12o. A copy is in the Congressional -Library at Washington. - -From this I transcribe the following notes: - - - - -NOTE BY THE AMERICAN PUBLISHER. - -We publish this valuable work, for the reasons contained in the -following Note, of which we approve: - - - - -NOTE BY THE BRITISH PUBLISHER. - -The following little book I present to the reader without any remarks -on the different opinions relative to its antiquity; as the subject is -amply discussed in the body of the work, and constitutes one of its -most interesting and attractive features. The Edition from which the -present is translated was brought me from Paris by a distinguished -defender of Civil and Religious Liberty: and as my friend had an -anxiety from a thorough conviction of its interest and value, to -see it published in the English Language, I have from like feelings -brought it before the public, and I am convinced that it is eminently -calculated to promote the cause of Freedom, Justice and Morality. - - - J. Myles. - - - - -PREFACE BY THE TRANSLATOR. - - -The Translator of the following little treatise deems it necessary to -say a few words as to the object of its publication. It is given to -the world, neither with a view to advocate Scepticism, nor to spread -Infidelity, but simply to vindicate the right of private judgment. No -human being is in a position to look into the heart, or to decide -correctly as to the creed or conduct of his fellow mortals; and the -attributes of the Deity are so far beyond the grasp of limited reason, -that man must become a God himself before he can comprehend them. Such -being the case, surely all harsh censure of each other's opinions and -actions ought to be abandoned; and every one should so train himself -as to be enabled to declare with the humane and manly philosopher - - - "Homo sum, nihil humani me alienum puto." - - -Dundee, September 1844. - - - - -The Vale production is evidently translated from an edition derived -from the Latin manuscript which is the basis of the translation -given in this volume. The variations in the text of each not being -important, but simply due to the different modes of expression of -the translators--the ideas conveyed being the same. - -The Treatise in Vale's edition concludes with the following: - - - "Happy the man who, studying Nature's laws, - Through known effects can trace the secret cause; - His mind possessing in a quiet state, - Fearless of Fortune, and resigned to Fate." - - --Dryden's Virgil. Georgics Book II, l. 700. - - - -There is also in the Library of Congress a volume entitled -"Traite des Trois Imposteurs." En Suisse de l'imprimerie -philosophique--1793. Boards 3 1/2 x 5 3/4 inches, containing the -Treatise proper 112 pp. Sentimens sur le traite des trois imposteurs, -(De la Monnaye) 32 pp. Response a la dissertation de M. de la Monnaye -19 pp. signed J. L. R. L. and dated at Leyden 1 Jan., 1716, to which -this note is appended: "This letter is from Sieur Pierre Frederic -Arpe, of Kiel, in Holstein, author of the apology of Vanini, printed -at Rotterdam in 8o, 1712." The letter contains the account of the -discovery of the original Latin manuscript at Frankfort-on-the-Main, -in substance much the same as the translation given in this edition. - -In the copy at the Congressional Library, I find the following -manuscript notes which may be rendered as follows: "Voltaire doubted -the existence of this work, this was in 1767. See his letter to his -Highness Monseigneur The Prince of ----. Letter V, Vol. 48 of his -works, p. 312." - -See Barbier Dict. des ouv. anon. Nos. 18250, 19060, 21612. - -De Tribus Impostoribus. Anon. - -L'esprit de Spinosa trad. du latin par Vroes. - -In connection with this latter note, and observing the name written at -end of the colophon of the manuscript from which the present edition -is translated, it is probable that this same Vroese was the author -of another translation. - -Another remarkable copy is contained in the Library of Congress, -the title page of which is displayed as follows: - - - - TRAITE - DES - TROIS IMPOSTEURS - DES - RELIGIONS DOMINANTES - ET DU CULTE - d'apres l'analyse conforme a l'histoire. - - CONTENANT - - nombre d'observations morales, analogues a celles mises a l'ordre - du jour, pour l'affermissement de la Republique, sa gloire, et - l'edification des peuples de tous les pays. - - ORNE DE TROIS GRAVURES. - - A PHILADELPHIE - sous l'auspices du general WASHINGTHON - ET SE TROUVE - A PARIS chez le citoyen MERCIER, homme de lettres, rue du Cocq Honore, - No. 120, - LONDON, at M. Miller, libryre, Boon Street, - PICCADELLY. - - M.DCC.XCVI. - - -Note.--This edition has undoubtedly been translated from the original -Latin manuscript.--A. N. - -Translation. Treatise of the Three Impostors of the governing Religions -and worship, after an examination conformable to history, containing -a number of moral observations, analogous to those placed in the -order of the day for the support of the republic, its glory, and the -edification of the people of all countries. Ornamented with three -engravings. At Philadelphia under the auspices of General Washington, -and may be found at Paris at the house of Citizen Mercier (Claude -Francois Xavier [6]), man of letters, 120 Cocq Honore street, and at -London at Mr. Miller's, bookseller, Boon street, Piccadelly, 1796. - -On the following page may be found the following: - - - LE PEUPLE - FRANCAIS - RECONNANT - L'ETRE SUPREME - L'IMMORTALITE DE L'AME - ET LA LIBERTE DES CULTES - ---- [7] - - TRAITE - DES - Religions Dominantes [8] - - Chapter I. Concerning God, 6 paragraphs. - Chapter II. Reasons, etc., 11 paragraphs. - Chapter III. Religious, 9 paragraphs. - - "Les pretres ne sont pas ce qu'un vain peuple pense - Notre credulite fait toute leur science." - - Priests are not what vain people think, - Our credulity makes all their science. - - Chapter IV. Moses, 2 paragraphs. - Chapter V. Jesus Christ, 10 paragraphs. - - Paragraph 2. Politics; paragraph 6. Morals. - - Chapter VI. Mahomet, 2 paragraphs. - Chapter VII. Evident Truths, 6 paragraphs. - Chapter VIII. The Soul, 7 paragraphs. - Chapter IX. Demons, 7 paragraphs. - - -Facing page twenty-seven is a medallion copper plate of Moses, around -which are these words (translated): "Moses saw God in the burning -bush," and beneath the following from Voltaire's Pucelle (translated): - - - Alone on the summit of the mysterious mount - As he desired, he closed his fortieth year. - Then suddenly he appeared upon the plain - With buck's horns [9] shining on his forehead. - Which brilliant miracle in the mind of the philosopher - Created a prompt effect." - - -In a note to par. II. occur the following lines which translated read: - - - "How many changes a revolution makes: - Heaven has brought us forth in happy time - To see the world----Here the weak Italian - Is frightened at the sight of a stole: - The proud Frenchman astonished at nothing - Boldly goes to defy the Pope at his capital - And the grand Turk in turban, like a good Christian, - Recites the prayers of his faith - And prays to God for the pagan Arab, - Having no thought of any kind of expedient - Nor means to destroy altars and idol worship. - The Supreme Being his only and sole support, - Does not exact for offering a single coin - From any sect, from Jew nor plebeian: - What need has He of Temple or archbishop? - The heart of the just and the general good - Shines like a brilliant sun on the halo of glory." - - -Then follows a "Bouquet for the Pope": - - - "Thou whom flatterers have invested with a vain title, - Shalt thou at this late day become the arbiter of Europe? - Charitable pontiff, and friend of humanity, - Having so many sovereigns as fathers of families, - The successors of Christ, in the midst of the sanctuary - Have they not placed unblushingly, incest and adultery? - Be this the last of imposture and thy last sigh. - Do thyself more honor, esteem and pleasure, - Than all the monuments erected to the glory - Of thy predecessors in the temple of memory. - Let them read on thy tomb 'he was worthy of love, - The father of the Church and oracle of the day.'" - - -On the following page is a copper plate profile portrait of Pius -VI. surrounded by the words "Senatus Populus Que Romanus." At -the side Principis Ecclesiae dotes vis Cernere Magni. (Senate and -People of Rome--Prince of the Church endowed with power and great -wisdom.) Beneath: - - - "The talents of the learned and the virtues of the wise, - A noble and beneficent manner with which all are charmed, - Depict much better than this image - The true portrait of Pius VI." - - -Facing page fifty-one is a copper plate portrait of Mahomet, and -beneath this tribute: - - - "Know you not yet, weak and superb man, - That the humble insect hidden beneath a leaf - And the imperious eagle who flies to heaven's dome, - Amount to nothing in the eyes of the Eternal. - All men are equal: not birth but virtue - Distinguishes them apart." - - -Then there are inserted a number of verses, some of the titles reading: - - - "Homage to the Supreme Being." - "Voltaire Admitted to Heaven." - "Homage to the Eternal Father." - "Bouquet to the Archbishop of Paris." - "Infinite Mercy--Consolation for Sinners." - "Lots of Room in Heaven." - "The Holy Spirit Absent from Heaven," etc. - - -Concluding with "A Picture of France at the Time of the Revolution." - - - "Nobility without souls, a fanatical clergy. - Frightful tax gatherers gnawing a plucked people. - Faith and customs a prey to designing persons. - A price set upon the head of the Chancellor (Maupeou). - The skeleton of a perfidious Senate. - Not daring to punish a parricidal conspiracy. - O, my country! O, France! Thy miseries - Have even drawn tears from Rome. [10] - If you have no Republic, and no pure legislators - Like exist in America, to deliver you from the oppression - Of a tyrannous empire of knaves, brigands and robbers; - Like the British cabinet and the skillful Pitt, chief of - flatterers, - Who with his magic lantern fascinates even the wise ones. - This clique will soon be seen to fall, if the French become the - conquerors - Of this ancient slavery, and show themselves the proud protectors - Of their musical Carmagnole. - In the name of kings and emperors, how much iniquity and horror - Which are recorded in history, cause the reader to shudder with - fright. - The entrance of friends in Belgium, to the eyes of those who know, - Is it not an unique epoch? - And this most flattering tie, sustained by a heroic compact, - Will be the desire of all hearts." - - -A BOSTON - -under the protection of Congress. - - -Bound in this volume is a pamphlet entitled "La Fable de -Christ devoilee." Paris: Franklin Press. 75 Rue de Clery. 2nd -year of the Republic. Also, "Eloge non-funebre de Jesus et du -Christianisme. Printed on the debris of the Bastille, and the funeral -pile of the Inquisition. 2nd year of Liberty, and of Christ 1791." - -Another closes the volume: "Lettres Philosophique sur St. Paul: sur sa -doctrine, politique, morale, & religieuse, & sur plusieurs points de -la religion chretienne considerees politiquement." (J. P. Brissot de -Warville.) Translated from the English by the philosopher de Ferney -and found in the portfolio of M. V. his ancient secretary. Neuchatel -en Suisse 1783. - -Note translated from the edition "En Suisse, de l'imprimerie -philosophique," 1793. - -In a response to M. de la Monnoye, who laboriously endeavored to -refute the existence of the treatise entitled "The Three Impostors," -and which reply in addition to M. de la Monnoye's arguments appear in -connection with some of the translations of the treatise, occurs the -following introduction to the account of the discovery of the original -manuscript: "I have by me a more certain means of overturning this -dissertation of M. de la Monnoye, when I inform him that I have read -this celebrated little work and that I have it in my library. I will -give you and the public an account of the manner in which I discovered -it, and as it is in my possession I will subjoin a short but faithful -description of it." - -Here follows a summary of the contents and the Dissertation, in -substance the same as our manuscript; the response concluding as -follows: - -"Such is the anatomy of this celebrated work. I might have given it in -a manner more extended and more minute; but besides that this letter -is already too long, I think that enough has been said to give insight -into the nature of its contents. A thousand other reasons which you -will well enough understand, have prevented me from entering upon it -to so great length as I could have done; "Est modus in rebus." [11] - -"Now although this book were ready to be printed [12] with the preface -in which I have given its history, and its discovery, with some -conjectures as to its origin, and a few remarks which may be placed at -its conclusion, yet I do not believe that it will live to see the day -when men will be compelled all at once to quit their opinions and their -imaginations, as they have quitted their syllogisms, their canons, -and their other antiquated modes. As for me I will not expose myself -to the Theological stylus [13]--which I fear as much as Fra-Poula -feared the Roman stylus--to afford to a few learned men the pleasure of -reading this little treatise; but neither will I be so superstitious, -on my death bed, as to cause it to be thrown into the flames, which -we are informed was done by Salvius, the Swedish ambassador, at the -peace of Munster. Those who come after me may do what seems to them -good--they can not disturb me in the tomb. Before I descend to that, -I remain with much respect, your most obedient servant, - - - J. L. R. L. - - "Leyden, 1st January, 1716." - - -This letter was written by Mr. Pierre Frederick Arpe, of Kiel, in -Holstein; the author of an apology for Vanini, printed in octavo at -Rotterdam, 1712. - - - - - - - - -DISSERTATION ON THE BOOK OF THE THREE IMPOSTORS. - - -More than four hundred years have elapsed since this little treatise -was first mentioned, the title of which has always caused it to be -qualified as impious, profane and worthy of the fire. I am convinced -that none of those who have mentioned it have read it, and after -having examined it carefully, it can only be said that it is written -with as much discretion as the matter would allow to a man persuaded -of the falsehood of the things which he attacked, and protected by -a powerful prince, under whose direction he wrote. - -There have been but few scholars whose religious beliefs were dubious, -who have not been credited with the authorship of this treatise. - -Averroes, a famous Arabian commentator on Aristotle's works, and -celebrated for his learning, was the first to whom this production was -attributed. He lived about the middle of the twelfth century when the -"three impostors" were first spoken of. He was not a Christian, as he -treated their religion as "the Impossible," nor a Jew, whose law he -called "a Religion for Children," nor a Mahometan, for he denominated -their belief "a Religion for Hogs." He finally died a Philosopher, -that is to say, without having subscribed to the opinions of the -vulgar, and that was sufficient to publish him as the enemy of the -law makers of the three Religions that he had scorned. - -Jean Bocala, an Italian scholar of a happy disposition, and -consequently not much imbued with bigotry, flourished in the middle -of the fourteenth century. A fable that he ventured in one of his -works, concerning "Three Rings," has been regarded as evidence of this -execrable book whose author was looked for, and this was considered -sufficient to attribute the authorship to him long after his death. - -Michael Servetus, burned at Geneva (1553) by the pitiless persecution -of Mr. John Calvin, he not having subscribed to either the Trinity -or the Redeemer, it became proper to attribute to him the production -of this impious volume. - -Etienne Dolit, a printer at Paris, and who ranked among the learned, -was led to the stake--to which he had been condemned as a Calvinist -in 1543--with a courage comparable to that of the first martyrs. He -therefore merited to be treated as an atheist, and was honored as -the author of the pamphlet against the "Three Impostors." - -Lucilio Vanini, a Neapolitan, and the most noted atheist of his -time, if his enemies may be believed, fairly proved before his -judges--however he may have been convinced--the truth of a Providence, -and consequently a God. It sufficed however for the persecution of his -enemies, the Parliament of Toulouse, who condemned him to be burned -as an atheist, and also to merit the distinction of having composed, -or at least having revived, the book in question. - -I am not sure but what Ochini and Postel, Pomponiac and Poggio the -Florentine, and Campanella, all celebrated for some particular opinion -condemned by the Church of their time, were for that reason accused -as atheists, and also adjudged without trouble, the authors of the -little truth for whom a parent was sought. - -All that famous critics have published from time to time of this -book has excited the curiosity of the great and wise to determine -the author, but without avail. - -I believe that several treatises printed with the title "de Tribus -Impostoribus," such as that of Kortholt against Spinosa, Hobbes and the -Baron Cherbourg; that of the false Panurge against Messieurs Gastardi, -de Neure and Bernier have furnished many opportunities for an infinity -of half-scholars who only speak from hearsay, and who often judge -a book by the first line of the title. I have, like many others who -have examined this work, done so in a superficial manner. Though I -am a delver in antiquities, and a decipherer of manuscript, chance -having caused the pamphlet to fall into my hands at one time, I avow -that I gave neither thought to the production nor to its author. - -Some business affairs having taken me to Frankfort-on-the-Main about -the month of April, (1706), that is about fifteen days after the Fair, -I called on a friend named Frecht, a Lutheran theological student, whom -I had known in Paris. One day I went to his house to ask him to take -me to a bookseller where he could serve me as interpreter. We called -on the way on a Jew who furnished me with money and who accompanied us. - -Being engaged in looking over a catalog at the book store, a German -officer entered the shop, and said to the bookseller without any form -of compliment, "If among all the devils I could find one to agree with -you, I would still go and look for another dealer." The bookseller -replied that "500 Rix dollars was an excessive price, and that he -ought to be satisfied with the 450 that he offered." The officer -told him to "go to the Devil," as he would do nothing of the sort, -and was about to leave. Frecht, who recognized him as a friend, -stopped him and having renewed his acquaintance, was curious to -know what bargain he had concluded with the bookseller. The officer -carelessly drew from his pocket a packet of parchment tied by a cord -of yellow silk. "I wanted," said he, "500 Rix dollars to satisfy me -for three manuscripts which are in this package, but Mr. Bookseller -does not wish to give but 450." Frecht asked if he might see the -curiosities. The officer took them from his pocket, and the Jew -and myself who had been merely spectators now became interested, -and approached Frecht, who held the three books. - -The first which Frecht opened was an Italian imprint of which the title -was missing, and was supplied by another written by hand which read - -"Specchia della Bestia Triomphante." The book did not appear of -ancient date, and had on the title neither year nor name of printer. - -We passed to the second, which was a manuscript without title, -the first page of which commenced "OTHONI illustrissimo amico meo -charissimo. F. I. s. d." This embraced but two lines, after which -followed a letter of which the commencement was "Quod de tribus -famosissimis Nationum Deceptoribus in ordinem. Justu. meo digesti -Doctissimus ille vir, que cum Sermonem de illa re in Museo meo -habuisti exscribi curavi atque codicem illum stilo aeque, vero ac -puro scriptum ad te ut primum mitto, etenim ipsius per legendi te -accipio cupidissimum." - -The other manuscript was also Latin, and without title like the -other. It commenced with these words--from Cicero if I am not mistaken: -"An. I. liber de Nat. Deor. Qui Deos esse dixerunt tantu sunt in -Varietate et dissentione constituti ut eorum molestum sit dinumerare -sententias. Altidum freri profecto potest ut eorum nulla, alterum -certi non potest ut plus unum vera fit. Summi quos in Republica -obtinnerat honores orator ille Romanus, ea que quam servare famam -Studiote curabat, in causa fuere quod in Concione Deos non ansus sit -negare quamquam in contesta Philosophorum, etc." - -We paid but little attention to the Italian production, which only -interested our Jew, who assured us that it was an invective against -Religion. We examined several phrases of the latter by which we -mutually agreed that it was a system of Demonstrated Atheism. The -second, which we have mentioned, attracted our entire attention, and -Frecht having persuaded his friend, whose name was Tausendorff, not -to take less than 500 Rix dollars, we left the bookseller's shop, and -Frecht, who had his own ideas, took us to his inn, where he proposed -to his friend to empty a bottle of good wine together. Never did a -German decline a like proposition, so Frecht immediately ordered the -wine, and asked Tausendorff to tell us how these manuscripts fell -into his possession. - -After enjoying his portion of six bottles of old Moselle, he told -us that after the victory at Hochstadt [14] and the flight of the -Elector of Bavaria, he was one of those who entered Munich, and -in the palace of His Highness, he went from room to room until he -reached the library. Here his eyes fell by chance on the package of -parchments with the silk cord, and believing them to be important -papers or curiosities, he could not resist the temptation of putting -them in his pocket. He was not deceived when he opened the package and -convinced himself. This recital was accompanied by many soldier-like -digressions, as the wine had a little disarranged the judgment of -Tausendorff. Frecht, who, during the story, perused the manuscript, -took the chance of a refusal by asking his friend to allow him to -take the book until the next day. Tausendorff, whom the wine had -made generous, consented to the request of Frecht, but he exacted a -terrible oath that he would neither copy it or cause it to be done, -promising to come for it on Sunday and empty some more bottles of wine, -which he found to his taste. - -This obliging officer had no sooner left than we commenced to decipher -it. The writing was so small, full of abbreviations, and without -punctuation, that we were nearly two hours in reading the first -page, but as soon as we were accustomed to the method we commenced -to read it more easily. I found it so accurate and written with so -much care, that I proposed to Frecht an equivocal method of making a -copy without violating the oath which he had taken: which method was -to make a translation. The conscience of a theologian did not but -find difficulties in such proposal, but I removed them as I could, -assuming the sin myself, and in the end he consented to work on the -translation which was finished before the time fixed by Tausendorff. - -This is the way in which this book came into our hands. Many would -have desired to possess the original but we were not rich enough to -buy it. The bookseller had a commission from a Prince of the House of -Saxony, who knew that it had been taken from the library at Munich, -and he was to spare no effort to secure it, if he found it, by paying -the 500 Rix dollars to Tausendorff who went away several days after, -having regaled us in his turn. - -Passing to the origin of the book, and its author, one can hardly -give an account of either only by consulting the book itself in which -but little is found except for the base of conjecture. There is only -a letter at the beginning, and which is written in another character -from the rest of the book, which gives any light. We find it addressed -OTHONI, Illustrissimo. The place where the manuscript was found, and -the name OTHO put together warrants the belief that it was addressed -to the Illustrious Otho, lord of Bavaria. This prince was grandson of -Otho, the Great; Count of Schiren and Witelspach from whom the House -of Bavaria and the Palatine had their origin. The Emperor Frederick -Barbarossa [15] had given him Bavaria for his fidelity, after having -taken it from Henry the Lion to punish him for his inconsistency in -taking the part of his enemies. Louis I. succeeded his father, Otho -the Great, and left Bavaria--in the possession of which he had been -disturbed by Henry the Lion--to his son Otho, surnamed the Illustrious, -who assured his possession by wedding the daughter of Henry. This -happened about the year 1230, when Frederick II., Emperor of Germany, -returned from Jerusalem, where, at the solicitation of Pope Gregory -IX., he had pursued the war against the Saracens, and from whence he -returned irritated to excess against the Holy Father who had incensed -his army against him, as well as the Templars and the Patriarch of -Jerusalem, until the Emperor refused to obey the Pope. - -Otho the Illustrious recognizing the obligations that his family were -under to the family of the Emperor, took his part and remained firmly -attached to him, notwithstanding all the vicissitudes of fortune -of Frederick. - -Why these historical reminiscences? To sustain the conjecture that -it was to this Otho the Illustrious that this copy of the pamphlet -of the Three Impostors was addressed. By whom? This is why we are led -to believe that the F. I. s. d. which follows L'amico meo carissimo, -and which we interpret FREDERICUS. Imperator salutem Domino. Thus -this would be by The Emperor Frederick II., son of Henry IV. and -grandson of Frederick Barbarossa, who, succeeding to their Empire, -had at the same time inherited the hatred of the Roman Pontiffs. [16] - -Those who have read the history of the Church and that of the Empire, -will recall with what pride and arrogance the indolent Alexander -III. placed his foot on the neck of Frederick Barbarossa, who came to -him to sue for peace. Who does not know the evil that the Holy See -did to his son Henry VI., against whom his own wife took up arms at -the persuasion of the Pope? At last Frederick II. uniting in himself -all the resolution which was wanting in his father and grandfather, -saw the purpose of Gregory IX., who seemed to have marshalled on -his side all the hatred of Alexander, Innocent and Honorius against -his Imperial Majesty. One brought the steel of persecution, and the -other the lightning of excommunication, and furiously they vied with -each other in circulating infamous libels. This, it seems to me, is -warrant sufficient to apply these happenings to the belief that this -book was by order of the Emperor, who was incensed against religion -by the vices of its Chief, and written by the Doctissimus vir, who is -mentioned in the letter as having composed this treatise, and which -consequently owes its existence not so much to a search for truth, -as to a spirit of hatred and implacable animosity. - -This conjecture may be further confirmed by remarking that this book -was never mentioned only since the regime of that Emperor, and even -during his reign it was attributed him, since Pierre des Vignes, his -secretary, endeavored to cast this false impression on the enemies -of his master, saying that they circulated it to render him odious. - -Now to determine the Doctissimus vir who is the author of the book -in question. First, it is certain that the epoch of the book was that -which we have endeavored to prove. Second, that it was encouraged by -those accused of its authorship, possibly excepting Averroes, who -died before the birth of Frederick II. All the others lived a long -time, even entire centuries after the composition of this work. I -admit that it is difficult to determine the author only by marking -the period when the book first made its appearance, and in whatever -direction I turn, I find no one to whom it could more probably be -attributed than Pierre des Vignes whom I have mentioned. - -If we had not his tract "De poteste Imperiali," his other epistles -suffice to show with what zeal he entered into the resentment of -Frederick II. (whose Secretary he was) against the Holy See. Those -who have spoken of him, Ligonius, Trithemus and Rainaldi, furnish -such an accurate description of him, his condition and his spirit, -that after considering this I cannot remark but that this evidence -favors my conjecture. Again, as I have remarked, he himself spoke of -this book in his epistles, and he endeavored to accuse the enemies -of his master to lessen the clamor made to encourage the belief that -this Prince was the author. As he had taken the greater part, he -did not greatly exert himself to lessen the injurious noise, so that -if the accusation was strengthened by passing for a long time from -mouth to mouth it would not fall from the Master on his Secretary, -who was probably more capable of the production than a great Emperor, -always occupied with the clamors of war and always in fear of the -thunders of the Vatican. In one word, the Emperor, however valiant -and resolute, had no time to become a scholar like Pierre des Vignes, -who had given all the necessary attention to his studies, and who owed -his position and the affection of his Master entirely to his learning. - -I believe that we can conclude from all this, that this little book -Tribus famosissimus Nationum Deceptoribus, for that is its true title, -was composed after the year 1230 by command of the Emperor Frederick -II. in hatred of the Court of Rome: and it is quite apparent that -Pierre des Vignes, Secretary to the Emperor, was the author. [17] - -This is all that I deem proper for a preface to this little treatise, -and as it contains many naughty allusions, to prevent that in the -future, it may not be again attributed to those who perhaps never -entertained such ideas. - - - - - - - - - Frederick Emperor - to the very Illustrious Otho - my very faithful Friend, - Greeting: - - -I have taken the trouble to have copied the Treatise which was made -concerning the Three Famous Impostors, by the learned man by whom -you were entertained on this subject, in my study, and though you -have not requested it, I send you the manuscript entire, in which -the purity of style equals the truth of the matter, for I know with -what interest you desired to read it, and also I am persuaded that -nothing could please you more. - -It is not the first time that I have overcome my cruel enemies, and -placed my foot on the neck of the Roman Hydra whose skin is not more -red than the blood of the millions of men that its fury has sacrificed -to its abominable arrogance. - -Be assured that I will neglect nothing to have you understand that I -will either triumph or perish in the attempt; for whatever reverses -may happen to me, I will not, like my predecessors, bend my knee -before them. - -I hope that my sword, and the fidelity of the members of the Empire; -your advice and your assistance will contribute not a little. But -nothing would add more if all Germany could be inspired with the -sentiments of the Doctor--the author of this book. This is much to be -desired, but where are those capable of accomplishing such a project? I -recommend to you our common interests, live happy. I shall always be -your friend. - - - F. I. - - - - - - - - -TREATISE OF THE THREE IMPOSTORS. [18] - -CHAPTER I. - -Of God. - - -I. - -However important it may be for all men to know the Truth, very -few, nevertheless, are acquainted with it, because the majority are -incapable of searching it themselves, or perhaps, do not wish the -trouble. Thus we must not be astonished if the world is filled with -vain and ridiculous opinions, and nothing is more capable of making -them current than ignorance, which is the sole source of the false -ideas that exist regarding the Divinity, the soul, and the spirit, -and all the errors depending thereon. - -The custom of being satisfied with born prejudice has prevailed, and -by following this custom, mankind agrees in all things with persons -interested in supporting stubbornly the opinions thus received, -and who would speak otherwise did they not fear to destroy themselves. - - - - -II. - -What renders the evil without remedy, is, that after having established -these silly ideas of God, they teach the people to receive them without -examination. They take great care to impress them with aversion for -philosophers, fearing that the Truth which they teach will alienate -them. The errors in which the partisans of these absurdities have been -plunged, have thrived so well that it is dangerous to combat them. It -is too important for these impostors that the people remain in this -gross and culpable ignorance than to allow them to be disabused. Thus -they are constrained to disguise the truth, or to be sacrificed to -the rage of false prophets and selfish souls. - - - - -III. - -If the people could comprehend the abyss in which this ignorance -casts them, they would doubtless throw off the yoke of these venal -minds, since it is impossible for Reason to act without immediately -discovering the Truth. It is to prevent the good effects that would -certainly follow, that they depict it as a monster incapable of -inspiring any good sentiment, and however we may censure in general -those who are not reasonable, we must nevertheless be persuaded that -Truth is quite perverted. These enemies of Truth fall also into such -perpetual contradictions that it is difficult to perceive what their -real pretensions are. In the meanwhile it is true that Common Sense -is the only rule that men should follow, and the world should not be -prevented from making use of it. - -We may try to persuade, but those who are appointed to instruct, -should endeavor to rectify false reasoning and efface prejudices, -then will the people open their eyes gradually until they become -susceptible of Truth, and learn that God is not all that they imagine. - - - - -IV. - -To accomplish this, wild speculation is not necessary, neither is it -required to deeply penetrate the secrets of Nature. Only a little good -sense is needed to see that God is neither passionate nor jealous, -that justice and mercy are false titles attributed to him, and that -nothing of what the Prophets and Apostles have said constitutes his -nature nor his essence. In effect, to speak without disguise and -to state the case properly, it is certain that these doctors were -neither more clever or better informed than the rest of mankind, but -far from that, what they say is so gross that it must be the people -only who would believe them. - -The matter is self-evident, but to make it more clear, let us see if -they are differently constituted than other men. - - - - -V. - -As to their birth and the ordinary functions of life, it is agreed -that they possessed nothing above the human; that they were born -of man and woman and lived the same as ourselves. But for mind, it -must be that God favored them more than other men, for they claimed -an understanding more brilliant than others. We must admit that -mankind has a leaning toward blindness, because it is said that God -loved the prophets more than the rest of mankind, that he frequently -communicated with them, and he believed them also of good faith. Now -if this condition was sensible, and without considering that all men -resembled each other, and that they each had a principle equal in all, -it was pretended that these prophets were of extraordinary attainments -and were created expressly to utter the oracles of God. But further, -if they had more wit than common, and more perfect understanding, what -do we find in their writings to oblige us to have this opinion of them? - -The greater part of their writings is so obscure that it is not -understood, and put together in such a poor manner that we can hardly -believe that they comprehended it themselves, and that they must have -been very ignorant impostors. That which causes this belief of them -is that they boasted of receiving directly from God all that they -announced to the people--an absurd and ridiculous belief--and avowing -that God only spoke to them in dreams. Dreams are quite natural, and -a person must be quite vain or senseless to boast that God speaks to -him at such a time, and when faith is added, he must be quite credulous -since there is no evidence that dreams are oracles. Suppose even that -God manifested himself by dreams, by visions, or in any other way, -are we obliged to believe a man who may deceive himself, and which -is worse, who is inclined to lie? - -Now we see that under the ancient law they had for prophets none more -esteemed than at the present day. Then when the people were tired of -their sophistry, which often tended to turn them from obedience to -their legitimate Ruler, they restrained them by various punishments, -just as Jesus was overwhelmed because he had not, like Moses, -[19] an army at his back to sustain his opinions. Added to that, -the Prophets were so in the habit of contradicting each other that -among four hundred not one reliable one was to be found. [20] - -It is even certain that the aim of their prophecies, as well as -the laws of the celebrated legislators were to perpetuate their -memories by causing mankind to believe that they had private -conference with God. Most political objects have been projected in -such manner. However, such tricks have not always been successful -for those, who--with the exception of Moses--had not the means of -providing for their safety. - - - - -VI. - -This being determined, let us examine the ideas which the Prophets had -of God, and we will smile at their grossness and contradictions. To -believe them, God is a purely corporeal being. Micah sees him -seated. Daniel clothed in white and in the form of an old man, -and Ezekiel like a fire. So much for the Old Testament, now for the -New. The disciples of J. C. imagined the Holy Spirit in the figure of -a dove; the apostles, in the form of tongues of fire, and St. Paul, -as a light which dazzled the sight unto blindness. - -To show their contradictory opinions, Samuel, (I. ch. 15, v. 29), -believed that God never repented of his own resolution. Again, -Jeremiah, (ch. 18, v. 10), says that God repented of a resolve he had -taken. Joel, (ch. 2, v. 13), says that he only repents of the evil -he has done to mankind. Genesis, (ch. 4, v. 7), informs us that man -is prone to evil, but that He has nothing for him but blessings. On -the contrary, St. Paul, (Romans, ch. 9, v. 10), says that men have no -command of concupiscence except by the grace and particular calling -of God. These are the noble sentiments that these good people have of -God, and what they would have us believe. Sentiments, however, entirely -sensible, and quite material as we see, and yet they say that God has -nothing in common with matter, is a sensible and material being, and -that he is something incomprehensible to our understanding. I should -like to be informed how these contradictions may be harmonized, -and how, under such visible and palpable conditions it is proper -to believe them. Again, how can we accept the testimony of a people -so clownish that they, notwithstanding all the artifices of Moses, -should imagine a calf to be their God! But not considering the dreams -of a race raised in servitude, and among the superstitious, we can -agree that ignorance has produced credulity, and credulity falsehood, -from whence arises all the errors which exist today. - - - - - - - - -CHAPTER II. - -Reasons which have caused mankind to Create for themselves an Invisible -Being which has been commonly Called God. - - -I. - -Those who ignore physical causes have a natural fear born of -doubt. Where there exists a power which to them is dark or unseen, from -thence comes a desire to pretend the existence of invisible Beings, -that is to say their own phantoms which they invoke in adversity, whom -they praise in prosperity, and of whom in the end they make Gods. And -as the visions of men go to extremes, must we be astonished if there -are created an innumerable quantity of Divinities? It is the same -perceptible fear of invisible powers which has been the origin of -Religions, that each forms to his fashion. Many individuals to whom -it was important that mankind should possess such fancies, have not -scrupled to encourage mankind in such beliefs, and they have made it -their law until they have prevailed upon the people to blindly obey -them by the fear of the future. - - - - -II. - -The Gods having thus been invented, it is easy to imagine that they -resembled man, and who, like them, created everything for some purpose, -for they unanimously agree that God has made nothing except for man, -and reciprocally that man is made only for God. [21] This conclusion -being general, we can see why man has so thoroughly accepted it, and -know for that reason that they have taken occasion to create false -ideas of good and evil, merit and sin, praise and blame, order and -confusion, beauty and deformity--and similar qualities. - - - - -III. - -It should be agreed that all men are born in profound ignorance, and -that the only thing natural to them is a desire to discover what may be -useful and proper, and evade what may be inexpedient to them. Thence -it follows first, that we believe that to be free it suffices to -feel personally that one can wish and desire without being annoyed -by the causes which dispose us to wish and desire, because we do not -know them. Second, it consequently occurs that men are contented -to do nothing but for one object, that is to say, for that object -which is preferable above all, and that is why they have a desire -only to know the final result of their action, imagining that after -discovering this they have no reason to doubt anything. Now as they -find in and about themselves many means of procuring what they desire: -having, for example, ears to hear, eyes to see, animals to nourish, -a sun to give light, they have formed this reasoning, that there is -nothing in nature which was not made for them, and of which they may -dispose and enjoy. Then reflecting that they did not make this world, -they believe it to be a well-founded proposition to imagine a Supreme -Being who has made it for them such as it is, for after satisfying -themselves that they could not have made it, they conclude that it -was the work of one or several Gods who intended it for the use and -pleasure of man alone. On the other hand, the nature of the Gods -whom man has admitted, being unknown, they have concluded in their -own minds that these Gods susceptible of the same passions as men, -have made the earth only for them, and that man to them was extremely -precious. But as each one has different inclinations it became proper -to adore God according to the humor of each, to attract his blessings -and to cause Him to make all Nature subject to his desires. - - - - -IV. - -By this method this precedent becomes Superstition, and it is implanted -so that the grossest natures are believed capable of penetrating -the doctrine of final causes as if they had perfect knowledge. Thus -in place of showing that nature has made nothing in vain, they show -that God and Nature dream as well as men, and that they may not be -accused of doubting things, let us see how they have put forth their -false reasoning on this subject. - -Experience causing them to see a myriad of inconveniences marring the -pleasure of life, such as storms, earthquakes, sickness, famine and -thirst, they draw the conclusion that nature has not been made for -them alone. They attribute all these evils to the wrath of the Gods, -who are vexed by the offences of man, and they cannot be disabused -of these ideas by the daily instances which should prove to them that -blessings and evils have been always common to the wicked and the good, -and they will not agree to a proposition so plain and perceptible. - -The reason for that is, it is more easy to remain in ignorance than -to abolish a belief established for many centuries and introduce -something more probable. - - - - -V. - -This precedent has caused another, which is the belief that the -judgments of God were incomprehensible, and that for this reason, -the knowledge of truth is beyond the human mind; and mankind would -still dwell in error were it not that mathematics and several other -sciences had destroyed these prejudices. - - - - -VI. - -By this it may be seen that Nature or God does not propose any end, -and that all final causes are but human fictions. A long lecture is -not necessary since this doctrine takes away from God the perfection -ascribed to him, and this is how it may be proved. If God acted for -a result, either for himself or another, he desires what he has -not, and we must allow that there are times when God has not the -wherewith to act; he has merely desired it and that only creates an -impotent God. To omit nothing that may be applied to this reasoning, -let us oppose it with those of a contrary nature. If, for example, -a stone falls on a person and kills him, it is well known they say, -that the stone fell with the design of killing the man, and that -could only happen by the will of God. If you reply that the wind -caused the stone to drop at the moment the man passed, they will -ask why the man should have passed precisely at the time when the -wind moved the stone. If you say that the wind was so severe that -the sea was also troubled since the day before while there appeared -to be no agitation in the air, and the man having been invited to -dine with a friend, went to keep his appointment. Again they ask, -for the man never got there, why he should be the guest of his friend -at this time more than another, adding questions after questions, -finally avowing that it was but the will of God, (which is a true -"asses bridge") and the cause of this misfortune. - -Again when they note the symmetry of the human body, they stand in -admiration and conclude how ignorant they are of the causes of a thing -which to them appears so marvelous, that it is a supernatural work, -in which the causes known to us could have no part. - -Thence it comes that those who desire to know the real cause of -supposed miracles and penetrate like true scholars into their natural -causes without amusing themselves with the prejudice of the ignorant, -it happens that the true scholar passes for impious and heretical -by the malice of those whom the vulgar recognize as the expounders -of Nature and of God. These mercenary individuals do not question -the ignorance which holds the people in astonishment, upon whom they -subsist and who preserve their credit. - - - - -VII. - -Mankind being thus of the ridiculous opinion that all they see is -made for themselves, have made it a religious duty to apply it to -their interest, and of judging the price of things by the profit they -gain. Thence proceed the ideas they have formed of good, and evil, of -order and confusion, of heat and cold, of beauty and ugliness, which -serve to explain to them the nature of things, which in the end are not -what they imagine. Because they pride themselves in having free will -they judge themselves capable of deciding between praise and blame, sin -and merit, calling everything good which redounds to their profit and -which concerns divine worship, and to the contrary denominate as evil -that which agrees with neither. Because the ignorant are not capable -of judging what may be a little abstruse, and having no idea of things -only by the aid of imagination which they consider understanding, -these folk who know not what represents Order in the world believe -all that they imagine. Man being inclined in such a manner that -they think things well or ill ordered as they have the facility or -trouble to conclude when good sense would teach differently. Some -are more pleased to be weary of the means of investigation, being -satisfied to remain as they are, preferring order to confusion, as -if order was another thing than a pure effect of the imagination of -man, so that when it is said that God has made everything in order, -it is recognizing that he has that faculty of imagination as well as -man. If it was not so, perhaps to favor human imagination they pretend -that God created this world in the easiest manner imaginable, although -there are an hundred things far above the force of imagination, and -an infinity which may be thrown into disorder by reason of weakness. - - - - -VIII. - -For other ideas, they are purely the effect of the same imagination, -which have nothing real, and which are but the different modes -of which this power is capable. For example, if the movement which -objects impress upon the nerves by the means of the eyes is agreeable -to the senses, we say that these objects are beautiful, that odors -are good or bad, that tastes are sweet or bitter, that which we -touch hard or soft, sounds, harsh or agreeable. According as odors, -tastes or sounds strike and penetrate the senses, just so we find -a belief that God is capable of taking pleasure in melody, that the -celestial movements are a harmonious concert, proof evident that each -one believes that things are such as they are imagined, or that the -world is purely imaginary. That is why we should not be surprised if -we rarely found two men of the same opinion, and some who glorify -themselves in doubting everything. For while men have bodies which -resemble each other in many particulars, they differ in some others, -and it should not astonish us that what seems good to one appears bad -to another: what pleases this one displeases the other, from which -we may infer that opinions only differ by fancy, that understanding -passes for little, and to conclude, things which happen every day are -purely the effects of imagination. If one should consult the lights -of understanding of philosophers he would have faith that everybody -would agree to the truth, and that judgments would be more uniform -and reasonable than they are. - - - - -IX. - -It is then evident that all the reasons of which men are accustomed -to avail themselves when they endeavor to explain Nature, are only -methods of imagination which prove nothing less than they pretend, -and because they have given to these reasons names so real that if -they existed otherwise than in imagination I would not call them -reasonable beings, but purely chimerical, seeing nothing more easy -than to respond to arguments founded on these vulgar notions and -which we oppose as follows. - -If it was true that the universe was a chance happening, and a -necessary sequel of divine nature, whence come the imperfections and -faults which we remark? For example, corruption which fills the air -with bad odor, many disagreeable objects, so many disorders, so much -evil, so many crimes and other like occurrences. Nothing is more easy -than to refute these objections, for one cannot judge of the perfection -of ancient existence only by knowing its essence and nature, and we -deceive ourselves in thinking that a thing is more or less perfect, -as it pleases or displeases, is useful or useless to human nature; -and to close the mouths of those who ask why God has not created -all men without exception that they might be guided by the light -of reason, it is enough to say that it was because the material was -not sufficient to give each being the degree of perfection that was -most suitable for him, or to speak more proper, because the laws of -nature were so ample and extensive that they could suffice for the -production of all things of which an infinite understanding is capable. - - - - - - - - -CHAPTER III. - -What God Is. - - -I. - -Until now we have fought the popular idea concerning the Divinity, -but we have not yet said what God is, and if we were asked, we should -say that the word represents to us an Infinite Being, of whom one -of his attributes is to be a substance of extent and consequently -eternal and infinite. The extent or the quantity not being finite or -divisible, it may be imagined that the matter was everywhere the same, -our understanding not distinguishing parts. For example, water, as -much as water is imagined, is divisible, and its parts separable from -one another, though as much as a corporeal substance it is neither -separable nor divisible. [22] Thus neither matter or quantity have -anything unworthy of God, for if all is God, and all comes surely -from his essence, it follows quite absolutely that He is all that -he contains, since it is incomprehensible that Beings quite material -should be contained in a Being who is not. That we may not think that -this is a new opinion, Tertullian, one of the foremost men among -the Christians, has pronounced against Apelles, that, "that which -is not matter is nothing," and against Praxias, that "all substance -is matter," without having this doctrine condemned in the four first -Councils of the Christian Church, oecumenical and general. [23] - - - - -II. - -These sentiments are plain and the only ones that good and sound -judgment can form of God. However, there are but few who are satisfied -with such simplicity. Boorish people, who are accustomed to adulation -of opinion, demand a God who resembles earthly kings. The pomp and -circumstance surrounding them so fascinates, that to take away all -hope of going after death to increase the number of heavenly courtiers -enjoying the same pleasure which attaches to the Court of Kings, -is to take away the consolation and the only things which prevent -them from going to despair over the miseries of life. They want a -just and avenging God, who rewards and punishes after the manner of -kings, a God susceptible of all human passions and weaknesses. They -give him feet, hands, and ears, and yet they do not regard a God -so constituted as material. They say that man is his masterpiece, -and even his own image, but do not allow that the copy is like the -original. In a word, the God of the people of today is subject to as -many forms as Jupiter of the Pagans, and what is still more strange, -these follies contradict each other and shock good sense. The vulgar -reverence them because they firmly believe what the Prophets have -said, although these visionaries among the Hebrews, were the same -as the augurs and the diviners among the pagans. [24] They consult -the Bible as if God or nature was therein expounded to them in a -special manner, however this book is only a rhapsody of fragments, -gathered at various times, selected by several persons, and given -to the people according to the fancy of the Rabbins, who did not -publish them until after approving some, and rejecting others, and -seeing if they were conformable or opposed to the Law of Moses. [25] -Yes, such is the malice and stupidity of men that they prefer to -pass their lives disputing with one another, and worshipping a book -received from ignorant people; a book with little order or method, -which everyone admits as confused and badly conceived, only serving -to foment divisions. - -Christians would rather adore this phantom than listen to the law -of Nature which God--that is to say, Nature, which is the active -principle--has written in the heart of man. All other laws are but -human fictions, and pure illusions forged, not by Demons or evil -spirits, which are fanciful ideas, but by the skill of Princes and -Ecclesiastics to give the former more warrant for their authority, -and to enrich the latter by the traffic in an infinity of chimeras -which sell to the ignorant at a good price. - -All other laws are not supported save on the authority of the Bible, -in the original of which appear a thousand instances of extraordinary -and impossible things, [26] and which speaks only of recompenses or -punishments for good or bad actions, but which are wisely deferred -for a future life, relying that the trick will not be discovered in -this, no one having returned from the other to tell the news. Thus, -men kept ever wavering between hope and fear, are held to their duty -by the belief they aver that God has created man only to render him -eternally happy or unhappy, and which has given rise to the infinity -of religions which we are about to discuss. - - - - - - - - -CHAPTER IV. - -What the word Religion signifies, and how and why such a great number -have been introduced in the world. - - -I. - -Before the word Religion was introduced in the world mankind was only -obliged to follow natural laws and to conform to common sense. This -instinct alone was the tie by which men were united, and so very simple -was this bond of unity, that nothing among them was more rare than -dissensions. But when fear created a suspicion that there were Gods, -and invisible powers, they raised altars to these imaginary beings, -so that in putting off the yoke of Nature and Reason, which are the -sources of true life, they subjected themselves by vain ceremonies -and superstitious worship to frivolous phantoms of the imagination, -and that is whence arose this word Religion which makes so much noise -in the world. - -Men having admitted invisible forces which were all-powerful over -them, they worshipped them to appease them, and further imagined -that Nature was a being subordinate to this power, thence they had -the idea that it was a great mace that threatened, or a slave that -acted only by the order that such power gave him. Since this false -idea had broken their will they had only scorn for Nature, and respect -only for those pretended beings that they called their Gods. Thence -came the ignorance in which mankind was plunged, and from which the -well-informed, however deep the abyss, could have rescued them, if -their zeal had not been extinguished by those who led them blindly, -and who lived by imposture. But though there was but little appearance -of success in the enterprise, it was not necessary to abandon the -party of truth, and only in consideration of those who were afflicted -with the symptoms of so great an evil, were generous souls available -to represent matters as they were. - - - - -II. - -Fear which created Gods, made also Religion, and when men imbibed -the notion that there were invisible agencies which were the cause -of their good and bad fortune, they lost their good sense and reason -substituting for their chimeras so many Divinities who had care of -their conduct. - -After having forged these Gods they were curious to know of what -matter they consisted, and finally imagined that they should be of -the same substance as the soul. Then being persuaded that the latter -resembled the shadows which appear in a mirror, or during sleep, they -believed that some Gods were real substances but so thin and subtile -that to distinguish them from bodies they called them Spirits. So -that bodies and spirits were in effect the same thing, and differed -neither more nor less, and to be both corporeal and incorporeal is -a most incomprehensible thing. The reason given is that each spirit -has a proper form, and is included within some limit, that is to say -that it has some boundaries, and consequently must be a body however -thin and subtile it might be. [27] - - - - -III. - -The ignorant, that is, the greater part of mankind having settled in -this manner the substance of their Gods, tried also to determine by -what methods these invisible powers produced their effects. Not being -able to do this definitely by reason of their ignorance, they put -faith in their conjectures, blindly judging the future by the past, -while seeing neither cohesion nor dependence. - -In all that they undertook they saw but the past, and foretold -good or evil for the future according as the same enterprise had at -another time turned out either good or bad. Phormion having defeated -the Lacedaemonians at the battle of Naupacte, the Athenians, after -his death, chose another general of the same name: Hannibal having -succumbed to the arms of Scipio Africanus, the Romans, remembering this -great success, sent another Scipio to the same country against Cesar, -which acts gained nothing for either the Athenians or the Romans. So -after two or three experiences, good or bad fortune is made synonymous -with certain names or places; others make use of certain words called -enchantments, which they believe to be efficacious; some cause trees -to speak, create man from a morsel of bread, and transform anything -that may appear before them. (Hobbes' Leviathan de homine. Cap. 12, -p. 56-57.) - - - - -IV. - -Invisible powers being established in this way, straightway men -revere them only as they do their rulers, that is to say, by tokens -of submission and respect, as witness offerings, prayers, and similar -things, I say at first, for nature has not yet learned to use on -such occasions sacrifices of blood, which have only been instituted -for the benefit of the sacrificers and the ministers called to the -service of these beautiful Gods. - - - - -V. - -These causes of Religion, that is, Hope and Fear, leaving out the -passions, judgments and various resolutions of mankind, have produced -the great number of extravagant beliefs which have caused so much evil, -and the many revolutions which have convulsed the nations. - -The honor and revenue which attaches to the priesthood, and which -has since been accorded to the ministry of the Gods, and those -having ecclesiastical charges, inflame the ambition and the avarice -of cunning individuals who profit by the stupidity of the people, -who readily submit in their weakness, and we know how insensibly is -caused the easy habit of encouraging falsehood and hating truth. - - - - -VI. - -The empire of falsehood being established, and the ambitious ones -encouraged by the advantage of being above their fellows, the -latter endeavor to gain repute by a pretense of being friendly with -the invisible Gods whom the vulgar fear. For better success, each -schemes in his own way, and multiplies deities so that they are met -at every turn. - - - - -VII. - -The formless matter of the world they term the god Chaos, and the same -honor is accorded to heaven, earth, the sea, the wind, and the planets, -and they are made both male and female. Further on we find birds, -reptiles, the crocodile, the calf, the dog, the lamb, the serpent, -the hog, and in fact all kinds of animals and plants constitute -the better part. Each river and fountain bears the name of a God, -each house had its own, each man his genius; in fact all space above -and beneath the earth was occupied by spirits, shades and demons. It -was not sufficient to maintain a Divinity in all imaginable places, -but they feared to offend time, day, night, concord, love, peace, -victory, contention, mildew, honor, virtue, fever, and health, or to -insult these charming divinities whom they always imagined ready to -discharge lightning on the heads of men, provided temples and altars -were not erected to them. - -As a sequel, man commenced to fear his own special genius, whom -some invoked under the name of Muses, and others under the name -of Fortune adored their own ignorance. The latter sanctified their -debauches in the name of Cupid, their rage in the name of Furies, -and their natural parts under the name of Priapus, in a word, there -was nothing which did not bear the name of a God or a Demon. (Hobbes' -de homine, Chap. 12, p. 58.) - - - - -VIII. - -The founders of Religion having based their impostures on the -ignorance of the people, took great care to maintain them by the -adoration of images which they pretended were inhabited by the Gods, -and this caused a flood of gold and benefactions called holy things, -to pour into the coffers of the priests. These gifts were regarded as -sacred, and designed for the use of these holy ministers, and none -were so audacious as to pretend to their office, or even to touch -them. To allure the people more successfully, these priests made -prophecies and pretended to penetrate the future by the commerce which -they boasted of having with the Gods. There is nothing so natural as -to know destiny. These impostors were too well informed to omit any -circumstance so advantageous for their designs. Some were established -at Delos, others at Delphos and elsewhere, where by ambiguous oracles -they replied to the demands made of them. Women even were engaged in -these impostures, and the Romans in their great Calamities had recourse -to the Sybilline books; fools and lunatics passed for enthusiasts, and -those who pretended to converse with the dead were called necromancers. - -Others read the future by the flight of birds, or by the entrails -of beasts. Indeed the eyes, the hands, the face, or an extraordinary -object, all seemed to them to possess a good or bad omen, so it is true -that the ignorant will receive any desired impression when the secret -of their wish is found. (Hobbes' de homine, Chap. 12, pp. 58-59.) - - - - - - - - -CHAPTER V. - -Of Moses. - - -I. - -The ambitious, who have always been grand masters of the art of -trickery, have always followed this method in expounding their laws, -and to oblige the people to submit to them they have persuaded them -that they had received them either from a God or a Goddess. - -Although there was a multitude of Divinities, those who worshipped them -called Pagans had no general system of Religion. Each republic, each -state and city, each particular place had its own rites and thought -of the Divinity as fancy dictated. Following this came legislators -more cunning than these first tricksters, and who employed methods -more studied and more certain for the propagation and perpetuity of -their laws, as well as the culture of such ceremonies and fanaticism -as they deemed proper to establish. - -Among the great number Arabia and its frontiers has given birth to -three who have been distinguished as much by the kind of laws and -worship which they established, as by the idea they have given of a -Divinity to their followers, and the means they have taken to cause -this idea to be received and their laws to be approved. - -Moses is the most ancient; Jesus coming after labored after his -manner in preserving the foundation of his laws while abolishing the -remainder; and Mahomet appearing later on the scene has taken from -one and the other religion to compose his own, and therefore he is -declared the enemy of all the Gods. - -Let us see the character of these three Legislators, examine their -conduct, and then judge afterwards who are the best founded: those -who revered them as Holy men and Gods, or those who treated them as -schemers and impostors. - - - - -II. - -The celebrated Moses, grandson of a great magician, [28] by the -account of Justin Martyr, had all the advantages proper for what -he afterwards became. It is well known that the Hebrews, of whom he -became the Chief, were a nation of shepherds whom King Pharaoh Orus -I. received in his country in consideration of services that he had -received from one of them in the time of a great famine. He gave them -some lands in the east of Egypt in a country fertile in pasturage, -and consequently adapted for their flocks. - -During 200 years they rapidly increased, because, being considered -foreigners they were not required to serve in the armies of Pharaoh, -and because of the natural advantages of the lands which Orus had -granted them. Some bands of Arabs came to join them as brothers, -for they were of a similar race, and they increased so astonishingly -that the land of Goshen not being able to contain them they spread all -over Egypt, giving Pharaoh Memnon II. good reason to fear that they -might be capable of some dangerous attempt in case Egypt was attacked -(as happened soon after) by their active enemies, the Ethiopians. - -Thus a policy of state compelled this Prince to curtail their -privileges, and to seek means to weaken and enslave them. Pharaoh Orus -II. surnamed Busiris because of his cruelty, and who succeeded Memnon, -followed his plan regarding the Jews. Wishing to perpetuate his memory -by the erection of the Pyramids and building the city of Thebes, he -condemned the Hebrews to labor at making bricks, the material in the -earth of their country being adapted for this purpose. During this -servitude the celebrated Moses was born, in the same year that the -King issued an edict to cast all the male Hebrew children into the -Nile, seeing that he had no surer means of exterminating this rabble -of foreigners. - -Moses was exposed to perish in the waters in a basket covered with -pitch, which his mother placed in the rushes on the banks of the -river. It chanced that Thermitis, daughter of Orus, was walking near -the shore and hearing the cries of the child, the natural compassion -of her sex inspired her to save it. - -Orus having died, Thermitis succeeded him, and Moses having -been presented to her, she caused him to be educated in a manner -befitting the son of a Queen of the wisest and most polished nation -of the universe. In a word he was tutored in all the science of the -Egyptians, and it is admitted, and they have represented Moses to -us as the greatest politician, the wisest philosopher and the most -famous magician of his time. It followed that he was admitted to the -order of Priesthood, which was in Egypt what the Druids were in Gaul, -that is to say--everything. - -Those who are not familiar with what the government of Egypt was, will -be pleased to know that the famous dynasties having come to an end, -the entire country was dependent upon one Sovereign who divided it into -several provinces of no great extent. The governors of these countries -were called monarchs, and they were ordinarily of the powerful order of -Priests, who possessed nearly one-third of Egypt. The king named these -monarchs, and if we can believe the authors who have written of Moses -and compare what they have said with what Moses himself has written, -we may conclude that he was monarch of the land of Goshen, and that -he owed his elevation to Thermitis, who had also saved his life. - -We see what Moses was in Egypt, where he had both time and means to -study the manners of the Egyptians, and those of his nation: their -governing passions, their inclinations, and all that would be of -service to him in his effort to excite the revolution of which he -was the promoter. - -Thermitis having died, her successor renewed the persecution against -the Hebrews, and Moses having lost his previous favor, and fearing -that he could not justify several homicides that he had committed, -took the precaution to flee. - -He retired to Arabia Petrea, on the confines of Egypt, and chance -brought him to the home of a tribal chief of the country. His services, -and the talents that his master remarked in him, merited his good -graces and one of his daughters in marriage. It is here to be noted -that Moses was such a bad Jew, and knew so little of the redoubtable -God whom he invented later, that he wedded an idolatress, and did -not even think of having his children circumcised. - -It was in the Arabian deserts, while guarding the flocks of -his father-in-law and brother-in-law, he conceived the design of -avenging the injustice which had been done him by the King of Egypt, -by bringing trouble and sedition in the court of his states; and he -flattered himself that he could easily succeed in this by reason of -his talents, as by the disposition which he knew he would find in -his nation already incensed against the government by reason of the -bad treatment that they had been caused to suffer. - -It appears by the history which he has told of this revolution, or at -least by the author of the books attributed to Moses, that Jethro, -his brother-in-law, was in the conspiracy, as well as his brother -Aaron and his sister Mary, who had remained in Egypt, and with whom he -could arrange to hold correspondence. As may be seen by the sequel he -had formed a vast plan in good politics, and he could put in service -against Egypt all the science he had learned there, and the pretended -Magic in which he was more subtle and skillful than all those at the -Court of Pharaoh who possessed the same accomplishments. It was by -these pretended miracles that he gained the confidence of those of -his nation that he caused to rebel. He joined to them thousands of -mutinous Egyptians, Ethiopians and Arabs. Boasting the power of his -Divinity and the frequent interviews he held with Him, and causing -Him to intervene in all the measures he took with the chiefs of -the revolt, he persuaded them so well that they followed him to the -number of 600,000 combatants--besides the women and children--across -the deserts of Arabia, of which he knew all the windings. - -After a six days march on a laborious retreat, he commanded his -followers to consecrate the seventh to his God by a public rest, -to make them believe that this God favored him, that he approved his -sway, and that no one could have the audacity to contradict him. - -There were never any people more ignorant than the Hebrews, and -consequently none more credulous. To be convinced of this profound -ignorance, it is only necessary to recall the condition of these -people in Egypt when Moses made them revolt. They were hated by the -Egyptians because of their pastoral life, persecuted by the Sovereign -and employed in the vilest labor. - -Among such a populace it was not very difficult for Moses to avail -himself of his talents. He made them believe that his God (whom he -sometimes simply called an angel)--the God of their Fathers--appeared -to him, that it was by his order that he took care to lead them, that -he had chosen him for Governor, and that they would be the favored -people of this God, provided they believed what he said on his part. - -He added to his exhortations on the part of his God, the adroit use of -his prestige, and the knowledge that he had of nature. He confirmed -what he said to them by what might be called miracles, always easy -to perform, and which made a great impression on an imbecile populace. - -It may be remarked above all, that he believed he had found a sure -method for holding this people submissive to his orders, in making -accessory of the statement that God himself was their leader: by night -a column of fire and a cloud by day. But it can be proved that this -was the grossest trick of this impostor, and that it might serve him -for a long time. He had learned during his travels that he had made -in Arabia, a country vast and uninhabited, that it was the custom -of those who traveled in companies to take guides who conducted -them in the night by means of a brazier, the flame of which they -followed, and in the day time by the smoke of the same brazier which -all the members of the caravan could see, and consequently not go -astray. This custom prevailed among the Medes and Assyrians, and it -is quite natural that Moses used it, and made it pass for a miracle, -and a mark of the protection of his God. If I may not be believed -when I say that this was a trick, let Moses himself be believed, -who in Numbers, Chap. x. v. 29-33, asks his brother-in-law, Hobab, -to come with the Israelites, that he may show them the roads, because -he knew the country. This is demonstrative, for if it was God who -marched before Israel night and day in the cloud and the column of -fire could they have a better guide? Meanwhile here is Moses exhorting -his brother-in-law by the most pressing motives of interest to serve -him as Guide. Then the cloud and the column of fire was God only for -the people, and not for Moses, who knew what it was. - -These poor unfortunates thus seduced, charmed at being adopted by -the Master of God, as they were told, emerging from a hard and cruel -bondage, applauded Moses and swore to obey him. His authority was -thus confirmed. He sought to perpetuate it, and under pretext of -establishing divine worship, or of a supreme God of whom he said he -was the lieutenant, he made his brother and his children chiefs of -the Royal Palace, that is to say, of the place where miracles were -performed out of the sight and presence of the people. - -So he continued these pretended miracles, at which the simple were -amazed and others stupefied, but which caused those who were wise and -who saw through these impostures to pity them. However skillful Moses -was, and how many clever tricks he knew how to do, he would have had -much trouble to secure obedience if he had not a strong army. [29] -Deceit without force has rarely succeeded. - -It was in order to have assured means to maintain obedience against -the discerning that he continued to place in his own faction those -of his tribe, giving them all the important charges and exempting -them from the greater part of the labors. He knew how to create -jealousies among the other tribes, some of whom took his part against -the others. Finally assuring adroitly to his interest those who -appeared the most enlightened, by placing them in his confidence, -he secured them by giving them employment of distinction. - -After that he found some of these idiots had the courage to reproach -his bad faith; that under his false pretense of justice and equity he -was seizing everything. As the sovereign authority was vested in his -blood in such manner that no one had a right to aspire to it, they -considered finally that he was less their father than their tyrant. - -On such occasions Moses by cunning policy confounded these -free-thinkers and spared none who censured his government. - -With such precautions, and cloaking his punishments under the name of -Divine vengeance, he continued absolute, and to finish in the same -way he began, that is to say by deceit and imposture, he chose an -extraordinary death. He cast himself in an abyss in a lonely place -where he retired from time to time under pretext of conferring with -God, and which he had long designed for his tomb. His body never -having been found, it was believed that his God had taken him, and -that he had become like Him. - -He knew that the memories of the patriarchs who preceded him were -held in great veneration when their sepulchres were found, but that -was not sufficient for an ambition like his. He must be revered as -a God for whom death had no terrors, and to this end all his efforts -were directed since the beginning of his reign when he said that he -was established of God--to be the God of Pharaoh. Elijah [30] gave -his example, also Romulus [31], Empedocles [32] and all those who -from a desire to immortalize their names, have concealed the time -and place of their death so that they would be deemed immortal. - - - - - - - - -CHAPTER VI. - -Of Numa Pompilius. - - -To return to the law-givers, there were none who, having attributed -their laws to Divinity, did not endeavor to encourage the belief that -they themselves were more than human. - -Numa, having tasted the delights of solitude, did not wish to leave -it for the throne of Rome, but being forced by public acclamation, -he profited by the devotion of the Romans. He informed them that -he had talked with God, and if they desired him for King they must -observe the Divine laws and institutions which had been dictated to -him by the nymph Egeria. [33] - -Alexander wished to be considered a son of Jupiter. Perseus pretended -to be a son of the same God and the virgin Danae; Plato, of Apollo, -and a virgin, which, perhaps, is the cause of the belief among the -Egyptians that the Spirit of God Lne [34] could get a woman with -child as the wind did the Iberian mares. [35] - - - - - - - - -CHAPTER VII. - -Of Jesus Christ. - - -Jesus Christ, who was not unacquainted with the maxims and science -of the Egyptians, among whom he dwelt several years, availed -himself of this knowledge, deeming it proper for the design which he -meditated. Considering that Moses was renowned because he commanded an -ignorant people, he undertook to build on a similar foundation, and his -followers were only some idiots whom he persuaded that the Holy Spirit -was his Father, and his Mother a Virgin. [36] These good people being -accustomed to be satisfied with dreams and fancies, adopted this fable, -believed all that he wished, and even more willingly that a birth out -of the natural order was not so marvelous a circumstance for them to -believe. To be born of a Virgin by the operation of the Holy Spirit -[37] was, in their estimation, as wonderful as what the Romans said -of their founder, Romulus, who owed his birth to a Vestal and a God. - -This happened at a time when the Jews were tired of their God, as they -had been of their Judges, [38] and wished to have a visible God like -other nations. As the number of fools is infinite, he found followers -everywhere, but his extreme poverty was an invincible obstacle to -his elevation. The Pharisees, delighted with the boldness of a man of -their sect, [39] while startled at his audacity, elevated or depressed -him according to the fickle humor of the populace, so that when it -became noised about concerning his Divinity, it was impossible--he -being possessed of no power--that his design could succeed. No matter -how many sick he cured, nor how many dead he raised, having no money -and no army, he could not fail to perish, and with that outlook it -appears that he had less chance of success than Moses, Mahomet, and -all those who were ambitious to elevate themselves above others. If -he was more unfortunate, he was no less adroit, and several places in -his history give evidence that the greatest fault in his policy was -not to have sufficiently provided for his own safety. So it may be -seen that he did not manage his affairs any better than those two -other legislators, of whose memory exists but the remains of the -belief that they established among the different nations. - - - - - - - - -CHAPTER VIII. - -Of the Policy of Jesus Christ. - - -I. - -Is there anything, for example, more dextrous than the manner in which -he treated the subject of the woman taken in adultery? (St. John, -c. viii.) The Jews having asked if they should stone this unfortunate, -instead of replying definitely, yes or no, by which he would fall in -the trap set by his enemies: the negative being directly against the -law, and the affirmative proving him severe and cruel, which would have -alienated the saints. Instead of replying as any ordinary person but -him would have done, he said, "whoever is without sin, let him cast the -first stone," a skillful response, which shows us his presence of mind. - - - - -II. - -Another time being asked if it was lawful to [40] pay tribute to -Cesar, and seeing the image of the Prince on the coin that they -showed him, he evades the difficulty by replying that they should -"render unto Cesar what belongs to Cesar, and unto God what belongs -to God." The difficulty consisted in that he would be guilty of lese -majeste if he had said it was not permitted, and by saying that it -was, he would reverse the law of Moses which he always protested he -would not do, because he felt that he was either too weak, or that -he would be worsted in the endeavor. So he made himself more popular, -by acting with impunity after the manner of Princes, who allowed the -privileges of their subjects to be confirmed while their power was -not well established, but who scorned their promises when they were -well enthroned. - - - - -III. - -He again skillfully avoided a trap that the Pharisees had set for -him. They asked him--having in their minds thoughts which would -only tend to convict him of lying--by what authority he pretended -to instruct and catechise the people. Whether he replied that it was -by human authority because he was not of the sacred body of Levites, -or whether he boasted of preaching by the express command of God, his -doctrine was contrary to the Mosaic law. To relieve this embarrassment, -he availed himself of the questioners themselves by asking them in the -name of whom they thought John baptized? The Pharisees, who for policy -opposed the baptism by John, would be condemned themselves in avowing -that it was of God. If they had not admitted it they would have been -exposed to the rage of the populace, who believed the contrary. To -get out of this dilemma, they replied that they knew nothing of it, -to which Jesus answered that he was neither obliged to tell them why, -nor in the name of whom he preached. - - - - -IV. - -Such were the skillful and witty evasions of the destroyer of the -ancient law and the founder of the new. Such were the origins of the -new religion which was built on the ruins of the old, or to speak -disinterestedly, there was nothing more divine in this than in the -other sects which preceded it. Its founder, who was not quite ignorant, -seeing the extreme corruption of the Jewish republic, judged it as -nearing its end, and believed that another should be revived from its -ashes. The fear of being prevented by one more ambitious than himself, -made him haste to establish it by methods quite opposed to those of -Moses. The latter commenced by making himself formidable to other -nations. Jesus, on the contrary, attracted them to him by the hope -of the advantages of another life, which he said could be obtained -by believing in him, while Moses only promised temporal benefits as a -recompense for the observation of his law. Jesus Christ held out a hope -which never was realized. The laws of one only regarded the exterior, -while those of the other aimed at the inner man, influencing even -the thoughts, and entirely the reverse of the law of Moses. Whence it -follows that Jesus believed with Aristotle that it is with Religion -and States, as with individuals who are begotten and die, and as -nothing is made except subject to dissolution, there is no law which -can follow which is entirely opposed to it. Now as it is difficult to -decide to change from one law to another, and as the great majority -is difficult to move in matters of Religion, Jesus, in imitation of -the other innovators had recourse to miracles, which have always been -the peril of the ignorant, and the sanctuary of the ambitious. - - - - -V. - -Christianity was founded by this method, and Jesus profiting by the -faults of the Mosaic policy, never succeeded so happily anywhere, as -in the measures which he took to render his law eternal. The Hebrew -prophets thought to do honor to Moses by predicting a successor who -resembled him. That is to say, a Messiah, grand in virtue, powerful in -wealth, and terrible to his enemies; and while their prophecies have -produced the contrary effect, many ambitious ones have taken occasion -to proclaim themselves the promised Messiah, which has caused revolts -that have endured until the entire destruction of their republic. - -Jesus Christ, more adroit than the Mosaic prophets, to defeat -the purpose of those who rose up against him predicted (Matthew -xxiv. 4-5-24-25-26. II. Thessalonians ii. 3-10. John ii. 11-18) that -such a man would be a great enemy of God, the delight of the Devil, the -sink of all iniquity and the desolation of the world. After these fine -declarations there was, to my mind, no person who would dare to call -himself Anti-Christ, and I do not think he could have found a better -way to perpetuate his law. There was nothing more fabulous than the -rumors that were spread concerning this pretended Anti-Christ. St. Paul -said (II. Thessalonians xi. 7) of his existence, that "he was already -born," consequently was present on the eve of the coming of Jesus -Christ while more than twelve hundred years have expired since the -prediction of this prophet was uttered, and he has not yet appeared. - -I admit that these words have been credited to Cherintus and Ebion, -two great enemies of Jesus Christ, because they denied his pretended -divinity, but it also may be said that if this interpretation conforms -to the view of the apostle, which is not credible; these words for all -time designate an infinity of Anti-Christ, there being no reputable -scholar who would offend by saying that the [41]history of Jesus -Christ is a fable, and that his law is but a tissue of idle fancies -that ignorance has put in vogue and that interest preserves. - - - - -VI. - -Nevertheless it is pretended that a Religion which rests on such -frail foundations is quite divine and supernatural, as if we did not -know that there were never persons more convenient to give currency -to the most absurd opinions than women and idiots. - -It is not strange, then, that Jesus did not choose Philosophers and -Scholars for his Apostles. He knew that his law and good sense were -diametrically opposed. [42] That is the reason why he declaims in so -many places against the wise, and excludes them from his kingdom, -where were to be admitted the poor in spirit, the silly and the -crazy. Again, rational individuals did not think it unfortunate to -have nothing in common with visionaries. - - - - - - - - -CHAPTER IX. - -Of the Morals of Jesus Christ. - - -I. - -As for his Morals, we see nothing more divine therein than in the -writings of the ancients, or rather we find only what are only extracts -or imitations. St. Augustin (ch. 9 and v. 20 of the Confessions, Book -7,) even admits that he has found in some of their works nearly all of -the beginning of the Gospel according to St. John. As far as may be -seen, that Apostle is believed, in many places, to have stolen from -other authors, and that it was not difficult to rob the Prophets of -their enigmas and visions to make his Apocalypse. Whence comes the -conformity which we find between the doctrine of the Old Testament -and that of Plato? to say nothing of what the Rabbins have done, and -those who have fabricated the Holy Writings from a mass of fragments -stolen from this Grand Philosopher. - -Certainly the birth of the world has a thousand times more probability -in his Timaeus than in Genesis, and it cannot be said that that comes -from what Plato had read in the books of the Jews during his travels -in Egypt, for according to St. Augustin himself, (Confessions, Book 7, -ch. 9, v. 20,) Ptolemy had not yet translated them. The description -of the country of which Socrates speaks to Simias in the Phaedon -(?) has infinitely more grace than the Terrestrial Paradise (of Eden) -and the Androgynus [43] is without comparison, better conceived than -what Genesis says of the extraction of Eve from one of the sides of -Adam. Is there anything that more resembles the two accidents of Sodom -and Gomorrah than that which happened to Phaeton? Is there anything -more alike than the fall of Lucifer and that of Vulcan, or that of the -giants cast down by the lightnings of Jupiter? Anything more similar -than Samson and Hercules, Elijah and Phaeton, Joseph and Hippolitus, -Nebuchadnezzar and Lycaon, Tantalus and the tormented rich man -(Luke xvi, 24), the manna of the Israelites and the ambrosia of the -Gods? St. Augustin--quoted from God, Book 6, chap. 14,--St. Cyrile -and Theophylactus compare Jonah with Hercules, surnamed Trinsitium -(?Trinoctius), because he had dwelt three days and three nights in -the belly of a whale. The river of Daniel, spoken of in the Prophets, -ch. vii, is a visible imitation of Periphlegeton, which is mentioned -by Plato in the Dialogue on the "Immortality of the Soul." - -Original sin has been taken from Pandora's box, the sacrifice of Isaac -and Jephthah from the story of Iphigenia, although in the latter -a hind was substituted. What is said of Lot and his wife is quite -like the tale which is told of Baucis and Philemon. In short, it is -unquestionable that the authors of the Scriptures have transcribed -word for word the works of Hesiod and Homer. - - - - -II. - -But it seems that I have made quite a digression which, however, -may not be unprofitable. Let us return then to Jesus, or rather, -to his Morals. - -Celsus proves, by the account of Origen (Book VI, against Celsus), -that he had taken from Plato his finest sentiments, such as that -which says (Luke, c. xviii, v. 25), that a camel might sooner pass -through the eye of a needle than a rich man should enter the Kingdom -of God. It was the sect of Pharisees of which he was, and who believed -in him, which gave birth to this. What is said of the Immortality of -the Soul, of the Resurrection, of Hell, and the greater part of his -Morals, I see nothing more admirable than in the works of Epictetus, -Epicurus and many others. In fact, the latter was cited by St. Jerome -(Book VIII, against Jovian, ch. viii), as a man whose virtue puts -to the blush better Christians, observing that all his works were -filled with but herbs, fruits and abstinence, and whose delights -were so temperate that his finest repasts were but a little cheese, -bread and water. With a life so frugal, this Philosopher, pagan as he -was, said that it was better to be unlucky and rational, than rich -and opulent without having good sense, adding, that it is rare that -fortune and wisdom are found in the same individual, and that one -could have no knowledge of happiness nor live with pleasure unless -felicity was accompanied by prudence, justice and honesty, which are -qualifications of a true and lasting delight. - -As for Epictetus I do not believe that any man, not excepting Jesus -himself, was more austere, more firm, more equitable, or more moral. I -say nothing but what is easy to prove, and not to pass my prescribed -limit I will not mention all the exemplary acts of his life, but give -one single example of constancy which puts to shame the weakness and -cowardice of Jesus in the sight of death. Being a slave to a freeman -named Epaphroditus, captain of the guards of Nero, it took the fancy -of this brute to twist the leg of Epictetus. Epictetus perceiving that -it gave him pleasure said to him, smiling, that he was well convinced -that the game would not end until he had broken his leg; in fact, this -crisis happened. "Well," said Epictetus with an even smiling face, -"did I not say that you would break my leg?" Was there ever courage -equal to that? and could it have been said of Jesus Christ had he been -the victim? He who wept and trembled with fear at the least alarm, -and who evinced at his death a lack of spirit that never was witnessed -in the majority of his martyrs. - -I doubt not but what it might be said of this action of Epictetus what -the ignorant remark of the virtues of the Philosophers, that vanity was -their principle, and that they were not what they seemed. But I say -also that those who use such language are people who, in the pulpit, -say all that comes into their heads--either good or evil--and they -want the privilege of telling it all. I know also that when these -babblers, sellers of air, wind and smoke, have vented all their -strength against the champions of common sense they think they have -well earned the revenues of their livings: that they have not merited -a call to instruct the people unless they have declared against those -who know what common sense and true virtue is. - -So it is true that nothing in the world approaches so little to the -manners of true scholars as the actions of the ignorant who decry them -and who appear to have studied only to procure preferment which gives -them bread; and which preferment they worship and magnify when this -height is attained, as if they had reached a condition of perfection, -which, to those who succeed, is a condition of self-love, ease, pride -and pleasure, following nothing less than the maxims of the religion -which they profess. - -But let us leave these people who know not what virtue is, and examine -the divinity of their Master. - - - - - - - - -CHAPTER X. - -Of the Divinity of Jesus Christ. - - -I. - -After having examined his policy and morals we have seen nothing -more Divine than in the writings and conduct of the ancients. Let -us see if the reputation which followed him after his death is an -evidence that he was God. Mankind is so accustomed to false reasoning -that I am astonished that any one can reach a sane conclusion from -their conduct. Experience shows that there is nothing they followed -that is in any wise true, and that nothing has been done or said by -them which gives any evidence of stability. In the meanwhile it is -certain that common opinions are continually surrounded with chimeras -notwithstanding the efforts of the learned, which have always opposed -them. Whatever care has been taken to extirpate follies the people have -never abandoned them only after having been surfeited with them. Moses -was proud to boast himself the Lieutenant of the Lord of Lords, -and to prove his mission by extraordinary signs. If ever so little he -absented himself (which he did from time to time to confer, as he said, -with his God, as Numa and other lawgivers also did) he only found on -his return traces of the worship of the Gods which the Israelites had -seen in Egypt. He successfully held them forty years in the wilderness -that they might lose the idea of those they had abandoned, and not -being yet satisfied they obeyed him who led them, and bore firmly -whatever hardship they were caused to suffer in this regard. - -Only the hatred which they had conceived for other nations, by an -arrogance of which most idiots are susceptible, made them insensibly -forget the Gods of Egypt and attach themselves to those of Moses -whom they adored, and sometimes with all the circumstance marked in -the laws. But when they quitted these conditions little by little to -follow those of Jesus Christ, I cannot see what inconstancy caused -them to run after the novelty and change. - - - - -II. - -The most ignorant Hebrews having given the most vogue to the law -of Moses were the first to run after Jesus, and as their number -was infinite and they encouraged each other, it is not marvellous -that these errors spread so easily. It is not that novelty does not -always beget suffering, but it is the glory that is expected that -one hopes will smooth the difficulties. Thus the Disciples of Jesus, -miserable as they were, reduced at times to nourish themselves with -grains of corn which they gathered from the fields (Luke vi., 1), -and seeing themselves shamefully excluded from places where they -thought to enter to ease their fatigue (Luke ix., 52-53) they began -to be discouraged with living; their Master being without the pale -of the law and unable to give them the benefits, glory and grandeur -which he had promised them. - -After his death his disciples, in despair at seeing their hopes -frustrated, and pursued by the Jews who wished to treat them as they -had treated their Master, made a virtue of necessity and scattered -over the country, where by the report of some women (John xx, 18) -they told of his resurrection, his divine affiliation and the rest -of the fables with which the Gospels are filled. [44] The trouble -which they had to make progress among the Jews made them resolve to -pass among the Gentiles, and try to serve themselves better among -them; but as it was necessary to have more learning for that than -they possessed--the Gentiles being philosophers and too much in -love with truth to resort to trifles--they gained over a young man -(Saul or St. Paul) of an active and eager mind and a little better -informed than the simple fishermen or than the greater babblers who -associated with them. A stroke from Heaven made him blind, as is said -(without this the trick would have been useless) and this incident -for a time attracted some weak souls. [45] By the fear of Hell, taken -from some of the fables of the ancient poets, and by the hope of a -glorious Resurrection and a Paradise which is hardly more supportable -than that of Mahomet; all these procured for their Master the honor -of passing for a God, which he himself was unable to obtain while -living. In which this kind of Jesus was no better than Homer: six -cities which had driven the latter out with contempt and scorn during -his life, disputed with each other after his death to determine with -whom remained the honor of having been his birth-place. - -By this it may be seen that Christianity depends, like all other -things, on the caprice of men, in whose opinion all passes either -for good or bad, according as the notion strikes them. Further, if -Jesus was God, nothing could resist him, for St. Paul (Romans, v. 19), -is witness that nothing could overcome his will. Yet this passage is -directly opposed to another in Genesis (iv, 7), where it is said that -as the desires and appetites of man belong to him, who is the Master, -so it is agreed to accord free-will to the master of animals, that -is to say, man, for whom it is said God has created the universe. - -But without wandering in a maze of errors and positive contradictions, -of which we have discoursed sufficiently, let us say something of -Mahomet, who founded a law upon maxims totally opposed to those of -Jesus Christ. - - - - - - - - -CHAPTER XI. - -Of Mahomet. - - -I. - -Hardly had the Disciples of Jesus abandoned the Mosaic law to introduce -the Christian, than mankind, with their usual caprice and ordinary -inconstancy, suddenly changed their sentiments, and all the East was -seen embracing the sentiments of the celebrated Arius, who had the -boldness to oppose the fable of Jesus, and prove that he was no more -a God than any other man. Thus Christianity was almost abolished, -and there appeared a new law-giver, who, in less than ten years time, -formed a considerable sect. This was Mahomet. [46] - -To be well acquainted with him, it must be known that the part of -Arabia where he was born, was commonly called "the Happy," by reason -of its fertility, and being inhabited by people who formed several -Republics, each Republic being a family called a "tribe," and having -for its head the chief of the principal family, among those which -composed the "tribe." - -That in which Mahomet was born was named the Tribe of Koreish, of which -the principal family was that of Hashem, of which the chief was then -a certain Abdul Motallab, [47] grandfather of Mahomet, whose father, -eldest son of Abdul Motallab, was named Abdallah. [47] - -This tribe inhabited the shores of the Red sea, and Abdul Motallab -was High Priest of the Temple of Mecca where were worshipped the -Idols of the country. As Chief of his Tribe he was Prince of this -country in which quality he had sustained the war against the King -of Persia and the Emperor of Ethiopia, which shows that Mahomet was -not of the riff-raff of the people. - -His father dying before his grandfather, his tender years caused -him to lose the rights he had to the Sovereignty, which one of his -uncles usurped. It was for this reason, not being able to succeed -to the title of Prince, that he was reduced to the humble condition -of shop-boy in the employ of a wealthy widow for whom he became -afterwards factor. Having found him to her liking she married him and -made him one of the richest citizens of Mecca. He was then about 30 -years of age, and seeing at hand the means to enforce his rights, -his ambitions awakened, and he meditated in what manner he could -re-establish himself in the dignity of his grandfather. - -The correspondence that he had had with Christians in Egypt and Jews -in Judea, where he had traded a long time for his wife while he was -only her factor, gave him an opportunity of knowing who Moses was -and also Jesus Christ. He also had remarked into how many different -sects their Religion was divided, and which produced such diversity -of opinions, and the zeal of each sect. By this he profited, and he -believed he could better succeed in the interest of establishing a new -Religion. The conditions of the time when he formed this design were -very favorable to him, for nearly all of the Arabs, disgusted with the -worship of their Idols, were fallen into a species of Atheism. Thus -Mahomet began by leading a retired life, being exemplary, seeking -solitude, and passing the greater part of the day in prayers and -meditations. He caused himself to be admired for his modest demeanor, -and commenced to speak of revelations and visions. By such action is -gained the credence of the populace, and by such methods Moses and -Jesus commenced. He called himself a prophet and an envoy of God, -and having as much skill as his predecessors in working miracles, he -soon gained attention, then admiration, and soon after the confidence -of the people. A Jew and a Christian monk who were in his conspiracy -aided him in his dextrous moves, and he soon became powerful enough -to resist a vigorous man named Corais, a learned Arab, who endeavored -to expose his imposture. - -During this time his uncle, the governor of Mecca, died, and not -being yet strong enough to assume the authority of sovereign, he was -obliged to yield to one of his kinsmen who, penetrating his designs, -obliged him to flee from Mecca and take refuge at Medina, where one -party in the city who were Arian Christians joined him. - -Then he ceased to support his authority by argument, and persuaded -his disciples to plant the Mussulman faith at the point of the -sword. Having strengthened his party by alliances, marrying his -daughters to four of the principal citizens of Medina, he was in -condition to place armies in the field who subjugated the various -tribes, one after the other, and with whom he finally seized -Mecca. He did not die until after he had accomplished his purpose -by his hypocrisy and imposture, which elevated him to the dignity of -sovereign, which he transmitted to his successors, and his faith so -well established that there has been no evidence of its failure for -six hundred years, and yet it may be upon the eve of its destruction. - - - - -II. - -Thus Mahomet was more fortunate than Jesus Christ. After having -labored during twenty-three years in the establishment of his Law -and Religion, he saw its progress before his death, and having an -assurance which Jesus Christ had not, that it would exist a long -time after his death, since he prudently accommodated the genius and -passions of his followers. - -Such was the last of these three impostors. Moses threw himself into -an abyss by an excess of ambition to cause himself to be believed -immortal. Jesus Christ was ignominiously hung up between two thieves, -being covered with shame as a recompense for his imposture, and lastly, -Mahomet died in reality in his own bed, and in the midst of grandeur, -but with his bowels consumed by poison given him by a young Jewess, -to determine if he really was a prophet. - -This is all that can be said of these four [48] celebrated -impostors. They were just as we have painted them after nature, and -without giving any false shading to their portraits, that it may be -judged if they merited any confidence, and if it is excusable to -be led by these guides, whom ambition and trickery have elevated, -and whom ignorance has destroyed. - - - - - - - - -SENSIBLE AND OBVIOUS TRUTHS. - - -I. - -It is not sufficient to have discovered the disease if we do not apply -a remedy. It would be better to leave the sick man in ignorance. Error -can only be cured by Truth, and since Moses, Jesus and Mahomet were -what we have represented them, we should not seek in their writings -for the veritable idea of the Divinity. The apparitions and the divine -conformation of the former and the latter, and the divine filiation -of the second, are sufficient to convince us that all is but imposture. - - - - -II. - -God is either a natural being or one of infinite extent who resembles -what he contains, that is to say, that he is material without being, -nevertheless, neither just nor merciful, nor jealous, nor a God in any -way as may be imagined, and as a consequence is neither a punisher nor -a remunerator. This idea of punishment and recompense only exists in -the minds of the ignorant who only conceive that simple being called -God, under images which by no means represent him. Those who use -their understanding without confounding its operations with those of -the imagination, and who are powerful enough to abandon the prejudice -of a limited education, are the only ones who have sound, clear and -distinct ideas. They consider him as the source of all beings which -are produced without distinction: one being no more than another in His -regard, and man no more difficult to produce than a worm or a flower. - - - - -III. - -That is why it is not to be believed that this natural and infinite -being which is commonly called God, esteems man more than an ant, or -a lion more than a stone, or any other being more than a phantasy, -or who has any regard for beauty or ugliness, for good or bad, for -the perfect or imperfect. Or that he desires to be praised, prayed, -sought for or caressed, or that he cares what men are, or say, whether -susceptible of love or hate, or in a word that he thinks more of man -than of any other creatures of whatever nature they be. All these -distinctions are only the invention of a narrow mind, that is to say, -ignorance has created them and interest keeps them alive. - - - - -IV. - -Thus there is no good sensible man who can be convinced of hell, -a soul, spirits or devils, in the manner of which they are commonly -spoken. All these great senseless words have only been contrived to -delude or intimidate the people. Let those then who wish to know the -truth read what follows, with a liberal spirit and an intention to -only give their judgment with deliberation. - - - - -V. - -The myriads of stars that we see above us are allowed to be so many -solid bodies which move, and among which there is not one designed -as the Court Divine where God is like a King in the midst of his -courtiers; which is the abode of the blest, and where all good souls -fly after leaving this body and world. But without burdening ourselves -with such a rude and ill-conceived opinion, and that it may not be -entertained by any man of good sense, it is certain that what is -called Heaven is nothing but the continuation of our atmosphere, -more subtile and more refined, where the stars move without being -sustained by any solid mass more than the Earth on which we live, -and which like the stars is suspended in the midst of space. - - - - -VI. - -As may be imagined, a Heaven intended for the eternal abode of the -happy and of God, was the same among the Pagans. Gods and goddesses -were also represented in the same way, also a Hell or a subterranean -place where it was pretended that the wicked souls descended to -be tormented. But this word "hell" taken in its proper and natural -signification means nothing but a "lower place," which poets have -invented to oppose the dwelling of the celestial inhabitants, who -are said to be very sublime and exalted. That is what the Latin word -Infernus or inferi signifies, and also the Greek word admc"> [49], -that is to say, an obscure place like the sepulchre, or any other low -and hidden place. All the rest of what has been said is only pure -fiction and the invention of poets whose symbolical discourses are -taken literally by feeble, timid and melancholy minds, as well as by -those who are interested in sustaining this opinion. - - - - - - - - -OF THE SOUL. - - -I. - -The Soul is something more delicate and more difficult to treat of -than either Heaven or Hell. That is why it is proper to satisfy Your -Majesty's curiosity, to speak of it a little more at length. Before -saying what I desire on this subject, I will recall in a few words -what the most celebrated Philosophers have thought of it. - - - - -II. - -Some have said that the Soul is a spirit or an immaterial substance; -others, a kind of divinity; some, a very subtile air, and others a -harmony of all parts of the body. Again, others have remarked that it -is the most subtile and fine part of the blood, which is separated -from it in the brain and is distributed by the nerves: so that the -source of the Soul is the heart where it is produced, and the place -where it performs its noblest function is the Brain, because there -it is well purified from the grosser parts of the blood. These are -the principal opinions which have been held concerning the Soul, but -to render them more perceptible let us divide them into material and -spiritual, and name the supporters of each theory that we may not err. - - - - -III. - -Pythagoras and Plato have said that the soul is spiritual, that is -to say, a being capable of existence without the aid of the body, -and can move itself: that all the particular souls of animals are -portions of the universal soul of the world: that these portions are -spiritual and immortal, and of the same nature, as we may conceive -that one hundred little fires are of the same nature as the great -fire at which they have been kindled. - - - - -IV. - -These philosophers believed the animated universe a substance, -spiritual, immortal and invisible, pursuing always that which attracts, -which is the source of all movements, and of all Souls which are -small particles of it. Now, as Souls are very pure, and infinitely -superior to the body, they do not unite immediately, but by means -of a subtile body, such as flame, or that subtile and extensive -air which the vulgar take for heaven. Afterwards they take a body -less subtile, then another a little more impure, and always thus by -degrees, until they can unite with the sensible bodies of animals, -whence (sic) they descend like into dungeons or sepulchres. The death -of the body, they say, is the life of the soul wherein it was buried, -and where it exercises but weakly its most beautiful functions. - -Thus at the death of the body the soul comes out of its prison -untrammelled by matter, and reunites with the soul of the universe, -from whence it came. Thus, following this thought, all the Souls of -animals are of the same nature, and the diversity of their functions -comes only from the difference in the bodies that they enter. - -Aristotle admits further, a universal understanding common to all -beings, and which acts in regard to particular intelligences as light -does in regard to the eyes; and as light makes objects visible, the -universal understanding makes objects intelligible. This philosopher -defines the Soul as that which makes us live, feel, think and move, -but he does not say what the Being is that is the source and principle -of these noble functions, and consequently we must not look to him -to dispel the doubt which exists concerning the Nature of the Soul. - - - - -V. - -Dicearchus, Asclesiade (? Esculapius), and in some ways Galen, have -also believed the soul to be incorporeal, but in another manner, -for they have said that it is nothing more than the harmony of all -parts of the body, that is to say, that which results in an exact -blending and disposition of the humors and spirits. Thus, they say, -health is not a part of him who is well, however it be his condition, -so that, however, the soul be in the animal, it is not one of its -parts, but a mutual accord of all of which it is composed. On which it -is remarked that these authors believe the soul to be incorporeal, -on a principle quite opposed to their intent, by saying that it -is not a body, but only something inseparably attached to a body, -that is to say, in good reasoning, that it is quite corporeal, since -corporeality is not only that which is a body, but all which is form -or accident that cannot be separated from matter. - -These are the philosophers who have believed the soul incorporeal -or immaterial, who, as you see, are not in accord with themselves, -and consequently do not merit any belief. Let us now consider those -who have avowed it to be a body. - - - - -VI. - -Diogenes believed that it was formed of air, from which he has inferred -the necessity of breathing, and defines it as an air which passes -from the mouth through the lungs to the heart, where it is warmed, -and from whence it is distributed through the entire body. - -Leucippus and Democritus have claimed that it was Fire, as that element -is composed of atoms which easily penetrate all parts of the body, and -makes it move. Hippocrates has said that it is a composition of water -and fire. Empedocles says that it includes the four elements. Epicurus -believed like Democritus, that the soul is composed of fire, but he -adds that in that composition there enters some air, a vapor, and -another nameless substance of which is formed a very subtile spirit, -which spreads through the body and and which is called the soul. - - - - -VII. - -Not to shuffle, as all these philosophers have done, and to have -as perfect an idea as is possible of the souls of animals, let us -admit that in all, without excepting man, it is of the same nature, -and has no different functions, but by reason of the diversity of -organs and humors; hence we must believe what follows. - -It is certain that there is in the universe a very subtile spirit, or -a very delicate matter, and always in motion, the source of which is -in the Sun, and the remainder is spread in all the other bodies, more -or less, according to Nature or their consistency. That is the Soul of -the Universe which governs and vivifies it, and of which some portion -is distributed among all the parts that compose it. This Soul, and -the most pure Fire which is in the universe does not burn of itself, -but by the different movements that it gives to the particles of other -bodies where it enters, it burns and reflects its heat. The visible -fire has more of this spirit than air, the latter more than water, -and the earth much less than the latter. Among the mixed bodies, -plants have more than minerals, and animals more than either. To -conclude, this fire being enclosed in the body, it is rendered capable -of thought, and that is what is called the soul, or what is called -animal spirits, which are spread in all parts of the body. Now, it -is certain that this soul being of the same nature in all animals, -disperses at the death of man in the same manner as in other animals, -from whence it follows that what Poets and Theologians sing or preach -of the other world, is a chimera which they have invented, and which -they narrate for reasons that are easy to guess. - - - - - - - - -OF SPIRITS WHICH ARE CALLED DEMONS. - - -I. - -We have fully commented on how the belief in Spirits was introduced -among men, and how these Spirits were but phantoms which existed in -their imagination. The ancient Philosophers were not sufficiently clear -to explain to the people what these phantoms were, and did not allow -themselves to say that they could raise them. Some seeing that these -phantoms dissolved and had no consistency, called them immaterial, -incorporeal, forms without matter, or colors and figures, without -being, nevertheless, bodies either colored or defined, adding that -they could cover themselves with air like a mantle when they wished -to render themselves visible to the eyes of men. Others said that -they were animated bodies, but were composed of air, or some other -more subtile matter which condensed at their will when they wished -to appear. - - - - -II. - -These two kinds of Philosophers being opposed in the opinion which -they had of phantoms, agreed in the name which they gave them, for -all called them Demons, in which they were but little more enlightened -than those who believed they saw in their sleep the souls of the dead, -and that it is their soul which they see when they look in a mirror, -and who also believed that they saw (reflected) in the water the souls -of the stars. After this foolish fancy they fell into an error which is -hardly less supportable, that is, the current idea that these phantoms -had infinite power. An absurd but ordinary belief with the ignorant who -imagined that whatever they did not understand was an infinite power. - - - - -III. - -This ridiculous opinion was no sooner published than the Sovereigns -began to use it to support their power. They established a belief -concerning spirits which they called Religion, so that the fear which -the people possessed for invisible powers would hold them to their -obedience. To have it carry more influence they distinguished the -demons as good and bad. The latter to encourage men to obey their laws, -and the former to restrain and prevent them from infringing them. Now -to learn what these demons were it is only necessary to read the -Greek poets and their histories, and above all what Hesiod says in -his Theogony where he fully treats of the origin and propagation of -the Gods. - - - - -IV. - -The Greeks were the first who invented them, and by them they were -propagated through the medium of their colonies, and their conquests in -Asia, Egypt and Italy. The Jews who were dispersed in Alexandria and -elsewhere got their acquaintance with them from the Greeks. They used -them as effectively as the other peoples but with this difference, -they did not call them Demons like the Greeks, but good and bad -spirits; reserving for the good Demons the name of Spirit of God, -and calling those Prophets who were said to possess this good spirit -called the Divine, which they held as responsible for great blessings, -and cacodaemons or Evil spirits on the contrary those which were -provocative of great Evil. - - - - -V. - -This distinction of good and evil made them name as Demoniacs those -whom we call lunatics, visionaries, madmen and epileptics, and those -who spoke to them in an unknown tongue. A man ill-shaped and of evil -look was to their notion possessed of an unclean spirit, and a mute of -a dumb spirit. Now, these words spirit and demon became so familiar to -them that they spoke of them on all occasions, so that it is evident -that the Jews believed like the Greeks, that these phantoms were not -mere chimeras and visions, but real beings that existed independent -of imagination. - - - - -VI. - -So it happens that the Bible is quite filled with these words Spirits, -Demons and Fiends, but nowhere is it said when they were first known, -nor the time of their creation, which is hardly pardonable in Moses, -who is earnest in depicting the Creation of Heaven, Earth and Man. No -more then is Jesus Christ who had such close intimacy with them, -who commanded them so absolutely according to the Gospel, and who -spoke so often of angels and good and bad spirits, but without saying -whether they were corporeal or spiritual; which makes it plain that -he knew no more than the Greeks had taught other nations, in which -he is not less culpable than for denying to all men the virtue of -faith and piety which he professed to be able to give them. - -But to return to the Spirits. It is certain that the words Demon, -Satan and Devil, are not proper names which designated any individual, -and which never have any credence but among the ignorant; as much -among the Greeks who invented them, as among the Jews where they were -tolerated. So the latter being overrun by them gave them names--which -signified enemy, accuser, inquisitor,--as well to invisible powers -as to their own adversaries, the Gentiles, whom they said inhabited -the Kingdom of Satan; there being none but themselves, in their own -opinion, who dwelt in that of God. - - - - -VII. - -As Jesus Christ was a Jew, and consequently imbued with these silly -opinions, we read everywhere in the Gospels, and in the writings -of his Disciples, of the Devil, of Satan and Hell as if they were -something real and effective. While it is true, as we have shown, -that there is nothing more imaginary, and when what we have said is -not sufficient to prove it, but two words will suffice to convince -the most obstinate. All Christians agree unanimously that God is -the first principle and the foundation of all things, that he has -created and preserves them, and without his support they would fall -into nothingness. Following this principle it is certain that God -must have created what is called the Devil, and Satan, as well as -the rest, and if he has created both good and evil, why not all the -balance, and if by this principle all evil exists, it can only be by -the intervention of God. - -Now can one conceive that God would maintain a creature, not only -who curses him unceasingly, and who mortally hates him, but even -who endeavors to corrupt his friends, to have the pleasure of -being cursed by a multitude of mouths. How can we comprehend that -God should preserve the Devil to have him do his worst to dethrone -him if he could, and to alienate from his service his elect and his -favorites? What would be the object of God in such conduct? Now what -can we say in speaking of the Devil and Hell. If God does all, and -nothing can be done without him how does it happen that the Devil -hates him, curses him, and takes away his friends? Now he is either -agreeable, or he is not. If he is agreeable, it is certain that the -Devil in cursing him only does what he should, since he can only do -what God wills. Consequently, it is not the Devil, but God in person -who curses himself; a situation to my idea more absurd than ever. - -If it is not in accord with his will then it is not true that he -is all powerful. Thus there are two principles, one of Good, the -other of Evil, one which causes one thing and the other that does -quite the contrary. To what does this reasoning lead us? To avow -without contradiction that there is no God such as is conceived, -nor Devil, nor Soul, nor Paradise, such as has been depicted, and -that the Theologians, that is to say, those who relate fables for -truth, are persons of bad faith who maliciously abuse the credulity -of the ignorant by telling them what they please, as if the people -were capable of nothing but chimera or who should be fed with insipid -food in which is found only emptiness, nothingness and folly, and not -a grain of the salt of truth and wisdom. Centuries have passed, one -after the other, in which mankind has been infatuated by these absurd -imaginations which have been combatted; but during all the period -there have also been found sincere minds who have written against the -injustice of the Doctors in Tiaras, Mitres and Gowns, who have kept -mankind in such deplorable blindness which seems to increase every day. - - - FINIS. - - - - - - - - -By permission of the Lord Baron de Hohendorf I have compiled this -epitome out of the manuscript Library of his Most August Highness, -Duke Eugene of Sabaudio, in the year 1716. - - - - - - - - -APPENDICITIS. - -A DISEASE COMMON TO NEARLY ALL WORKS OF THIS CHARACTER, AND WHICH -CONDITION IS PAST ALL SURGERY. - - -Another sketch of Mahomet translated from the "Edition en Suisse," -1793, and which may interest worshippers of Arabian mysteries evolved -from imaginative brains, tinctured with extracts from "Thory's Ada -Latomorum," and similar works, and embellished with effects from -"Michael Strogoff." - - - - -XXII. - -Of Mahomet. - -Hardly had the disciples of Christ abolished the Mosaic law to -introduce the Christian dispensation, than mankind, carried away by -force, and by their ordinary inconstancy, followed a new law-giver, -who advanced himself by the same methods as Moses. He assumed, like -him, the title of prophet, and envoy of God, like him he performed -miracles and knew how to profit by the passions of the people. First -he was accompanied by an ignorant rabble, to whom he explained the -new oracles of heaven. These unfortunates, seduced by the promises -and fables of this new impostor, spread his renown and exalted him -to a height that eclipsed his predecessors. - -Mahomet was not a man who appeared capable of founding an empire, as -he excelled neither in politics [50] nor philosophy; in fact, could -neither read nor write. He had so little firmness that he would often -have abandoned his enterprise had he not been forced to persist in -his undertaking by the skill of one of his followers. From that time -he commenced to rise and become celebrated. Corais, a powerful Arab, -jealous that a man of his birth should have the audacity to deceive -the people, declared himself his enemy, and attempted to cross his -enterprise, but the people persuaded that Mahomet had continual -conferences with God and his angels caused him to prevail over his -enemy. The tribe of Corais were at a disadvantage and Mahomet seeing -himself followed by a crazy crowd who thought him a divine man, -thought he would have no need of a companion, but fearing that the -latter (Corais) might expose his impostures he tried to prevent it, -and to do it more certainly he overwhelmed him with promises, and -swore to him that he wished only to become great by sharing the power -to which he had contributed. "We have reached," said he, "the moment -of our elevation, we are sure of the great multitude we have gained, -and we must now assure ourselves by the artifice you have so happily -conceived." At the same time he induced him to hide himself in the -cave of oracles. There was a dried-up well from which he made the -people believe that the voice of God declared himself for Mahomet, -who was in the midst of his proselytes. Deceived by the caresses of -this traitor, his associate went into the well to counterfeit the -oracle as usual; Mahomet then passing by at the head of an infatuated -multitude a voice was heard saying: "I who am your God, declare that -I have established Mahomet as the prophet of all nations: from him -you will learn my true law which has been changed by the Jews and -the Christians." For a long time this man played this game, but in -the end he was paid by the greatest and blackest ingratitude. Mahomet -hearing the voice which proclaimed him a divine being, turned towards -the people and commanded them in the name of the God who recognized -him as his prophet, to fill with stones the ditch from whence had -issued such authentic testimony in his favor, in memory of the stone -which Jacob raised to mark the place where God appeared to him. [51] -Thus perished the unfortunate person who had contributed to the -elevation of Mahomet; it was on this heap of stones that the last -of the celebrated prophets established his law. This foundation is -so stable and founded in such a way that after a thousand years of -reign it has no appearance of being overthrown. - - - - - - - - -A LITERAL TRANSLATION - - - DE TRIBUS IMPOSTORIBUS. - - ANNO MDIIC. - - ZWEITE - MIT EINEM NEUEN VORWORT VERSEHENE AUFLAGE - VON - EMIL WELLER. - - HEILBRONN - VERLAG VON GEBR. HENNINGER. - 1876 - - -Many maintain that there is a God, and that he should be worshipped, -before they understand either what a God is, or what it is to be, -as far as being is common to bodies and spirits, according to the -distinction they make; and what it is to worship God, although they -regard the worship of God according to the standard of the honor -given to ruling men. - -What God is, they describe according to the confession of their own -ignorance. For it is inevitable that they declare how he differs -from other things by the denial of former conceptions. They cannot -comprehend that there is an infinite being; that is, one of whose -limits they are ignorant. There is a creator of heaven and earth, -they say, but who is his creator they do not say, because they do not -know; because they do not understand. Some say that he is the origin -of himself and maintain that he comes from nothing but himself. We do -not understand his origin they say, therefore he has none (why so? if -we do not understand God himself, is there, therefore, no God?) And -this is the first principle of their ignorance. - -There is no progression into infinity; why not? because the human -intellect must have some foundation? because it is accustomed to this -belief? because it cannot imagine anything beyond its own limits? As -if, indeed, it followed, that if I do not comprehend infinity, -therefore there is no infinity. - -And nevertheless as is known from experience, some among the members of -the sects of Christ, think there is an infinite progression of divine -properties or persons, concerning the limitations of which, however, -there has hitherto been dispute, and so indeed they think that there -is a progression into infinity. For the son is begotten from infinity, -and the holy spirit is breathed from infinity. This begetting and -this procession goes on to infinity. For if that begetting or that -breathing of the spirit had begun or should once have ceased, the -conception of eternity would be destroyed. But if you should agree -with them on this point also, that the creation of man can not be -prolonged to infinity, which they infer, however, on account of -their finite minds, it will not yet be evident whether other beings -have not been begotten among the higher powers, in a peculiar manner -and in great number, as well as among men on earth; and who of this -great number should especially be accepted as God. For every religion -admits that there are Gods who are mediators, although they are not -all under equal limitations, whence that principle, that there must -be one being only, raised above men by his own nature, is evidently -demolished. And so it will be possible to say that from a diversity of -Gods as creators, a diversity of religions, and a variety of kinds of -worship afterwards arose: which the religious feeling of the heathen -especially employed. But as to the objection which is raised about the -murders and the concubinage of the Pagan Gods, aside from the fact that -the Pagans have long since shown that these things must be understood -as mysteries, similar things will be found in other religions. - -The slaughter of many tribes was perpetrated by Moses and Joshua at -the command of God. Even human sacrifice the God of Israel demanded -of Abraham, but it was not carried into effect in this remarkable case. - -But he could either not have given a command, or Abraham could not have -believed that it had been given in earnest, which would have been in -itself utterly at variance with the nature of God. Mahomet promises -the whole world as the reward offered by his religion, and Christians -talk about the universal slaughter of their enemies and the subjugation -of the foes of the church, which indeed has not been insignificant, -from the fact that the church had the entire control of public affairs. - -Was not polygamy also permitted by (Mohammed) Moses, and as some -maintain, even in the New Testament, by Christ? Did not the Holy Spirit -beget the son of God by a peculiar union with a betrothed virgin? - -As for other objections which are made to the pagans about their -ridiculous idols, and their misuse of worship, they are not so -weighty that similar ones can not be made to the members of other -sects; nevertheless it can easily be proved that these abuses have -proceeded from the subordinates rather than from the leaders, from -the disciples, rather than from the masters of religions. - -But to return to the former argument. This being,--since the intellect -limits its extent,--is what some call Nature and others God. On these -points some agree, others disagree. Some fancy that the worlds have -existed from eternity, and call the connection of things God; certain -ones call God an individual being, which can be neither seen or known, -although among these disputes are not infrequent. - -Religion, as far as it concerns worship, some attribute to the fear, -some to the love, of invisible powers. But if the invisible powers are -false, idolatry is just as the principles of each worshipper demand. - -They will have it that love springs from kindness and refer it -to gratitude; although nevertheless it chiefly arises from the -sympathy of humors. The kind deeds of enemies inspire especially -violent hatred although no one of the hypocrites has dared to confess -it. But who would suppose that love arises from the kindness of him -who gave to man the characteristics of a lion, a bear and other -wild beasts that he might assume a nature contrary to the will -of the creator? Who, well knowing the weakness of human nature, -placed before [our progenitors] a tree, by which he was sure they -would bring a fatal sentence upon themselves and their descendants -(as some will have it)? And yet the latter are bound to worship and -to perform deeds of gratitude, as if for a great favor, Forsooth! So -the Ithacan may have it, etc. Take deadly arms, a sword for instance, -and if you had the most certain foreknowledge (which some claim for -God also in this very case, inasmuch as there can be no chance with -God) of the very purpose that he, before whose eyes you place it, -will seize it and inflict on himself and all his descendants the -most dreadful death. (He who has still one drop of the milk of human -kindness will shudder to do such a deed). Take, I say, a sword, you -who are a father, for instance, or you who are a friend; and if you -are a father, if you are a real friend, present it to your friend, -or your children, with the command that they should not run upon it, -you foreseeing beyond all doubt, nevertheless, that he will run upon -it, and inflict on his children and those hitherto innocent, the most -dreadful death. Consider, you who are a father, would you do such a -thing? What is it to make a command a mockery, if this is not? And -nevertheless God must have given such a command. But they maintain -that God should be worshipped for his kindness, saying: If God is, -he must be worshipped; just as they make this inference, the Great -Mogul is, therefore he must be worshipped. His own people do indeed -worship him, but why? assuredly that his unbridled pride and that -of all great men may be gratified, and for no other reason. For he -is worshipped chiefly on account of the fear of his visible power -(hence at his death the worship ceases), and then too on account of -the hope of rewards. This same reason exists for the reverence shown -parents and other people in power; and since invisible powers are -considered more important and greater than visible ones, therefore, -they will have it that still more should they be worshipped. And this -God should be worshipped on account of his love, they say. And what -kind of love is it to expose innocent posterity to infinite suffering -on account of the fall of one man, certainly foreseen and therefore -foreordained (foreordained as far at least as being permitted). But, -you say, they are to be redeemed. But how? The father exposes his -only son to extreme suffering, that he may deliver the other man from -tortures no greater, because of the redemption offered by the former. - -The Barbarians had no such silly idea. But why should God be loved, -why worshipped? because he created us? But to what end? that we should -fall! because assuredly he had foreknowledge that [our progenitors] -would fall, and set before them the medium of the forbidden fruit, -without which they could not have fallen. Granted, however, that -he should be worshipped because on him all things depend for their -creation; some, nevertheless, add, for their continued existence also, -and their preservation. Why should God be worshipped? Does he himself -delight in worship? Certainly. Parents and benefactors are honored -among us. But why is this honor given? Human nature has regard for -mutual wants and, the bestowal of honor is due to the idea that we can -be aided by a greater and more enduring power. No one wishes to aid -another unless his own wants are satisfied in turn. That is called -a person's recognition of kindness and gratitude, which demands -a greater recognition of his own kindness; and in order that his -reputation may be spread abroad, it demands that the other be ready, -as a handmaid, so to speak, to inspire in others an idea of his fame -and nobility. Doubtless the idea others may entertain of our ability -to be of service to general or individual needs, tickles us, and -raises plumes for us like those of a peacock, wherefore generosity -is found among the virtues. But who does not see the imperfection -of our nature? Who, however, would say that God, the most perfect -of all beings, wants anything? Or that he wishes for any such thing -if he is perfect and already self-sufficient and honored without any -external honors. Who would say that he wants honor except those who -persist in honoring him? - -The desire for honor is a sign of imperfection and lack of power. - -The consensus of opinion among all races on this subject, is urged by -those who have talked with scarcely all even of their own friends, -or have examined three or four books treating of the testimony of -the world, not even carefully considering how far the authors had -knowledge of the customs of the world; but those excellent authors -were not familiar with all customs. Notice, however, that when one is -considering the matter, the objection here arises, that the fundamental -reasons for worship are connected with God himself and his works, -and not with the elementary constitution of any society. For there is -no one who is not aware that worship is due to the custom, prevalent -among the ruling and rich classes especially, of maintaining some -external form of religion in order to calm the passions of the people. - -But if you are concerned about the former reason, who would believe -that in the principal seat of the Christian religion,--Italy,--there -are so many free-thinkers, or to speak more meaningly, Atheists, and if -he should believe it, would say that there is a consensus of opinion -among all races. God is, therefore should he be worshipped? Because, -forsooth, the wiser men at least say so? Who, pray, are the wiser? The -high priest, the augurs, the soothsayers of the ancients, Cicero, -Caesar, the leading men and their priestly adherents, etc. - -Would they let it be known that such practices were to their -interests? Doubtless those in control of public affairs, deriving -their profits from the credulity of the people, told fear-inspiring -stories of the power and vengeance of the invisible gods, and lied -about their own occasional meetings and association with them; and -demanded in proportion to their own luxury beings suitable for or even -surpassing themselves. For it is not to be wondered at that priests -promulgate such teachings, since this is their method of maintaining -their own lives. And such are the teachings of the wiser men. - -This world may depend on the control of a prime mover; this -is certainly the fact--that the dependence will be only at the -start. For why might there not have been a first command of God, such -that everything would go in a foreordained course to a fixed end, -if he wished to fix one. There would no longer be need of new care, -dependence or support, but he might at first have endowed every one -with sufficient powers. And why should it not be said that he did -this? For it is not to be supposed that he visits all the elements -and parts of the universe as a physician does a sick man. - -What then is to be said of the testimony of conscience? and whence -would come those fears of the mind because of wrong-doing, were it -not evident that there is near us a higher power who sees and punishes -us, whom wrong-doing displeases just as it is altogether at variance -with worship of him? It is not now my purpose to inquire more deeply -into the nature of good and evil nor the dangers of prejudice and -the folly of great fear which springs from preconceived ideas. This -merely I say. Whence did they arise? especially since all evil-doing -depends on the corruption and destruction of the harmony resulting -from the interchange of services in the wants to which the human -race is subject, and since the idea about one who wishes to increase -rather than to be of aid in those wants, renders him an object of -hatred. Whence it happens that he himself may fear lest he may incur -the hatred and contempt of others, or a like refusal to satisfy his -wants; or may lose his power of being of service not only to others -but to himself, in so far indeed as he needs to fear any harm from -being wronged by others. - -And so, they say, those who do not have the light of Holy Scriptures, -follow the natural light in accordance with the dictates of their -consciences, which proves to be sure, that God has endowed the -intellect of all men with some sparks of his own knowledge and will, -and if they act according to these it must be said that they have -done right. For what reason of theirs can be a command to worship God -if this is not? But it is maintained on many grounds that beasts act -according to the guide of reason, and this matter has not yet been -decided; nevertheless I do not urge this. Who has said anything to -you to prove that this does not occur, or that a trained animal does -not at times surpass an ignorant and uneducated man in intellect and -powers of judgment? But to speak to the point, the majority of men of -leisure who have had time to consider subtile ideas and those beyond -the comprehension of the ordinary intellect, in order to gratify -their own pride and promote their own advantage, have devised many -subtile principles for which Alexis and Thyrsis, prevented by their -pastoral and rustic duties, could have had no leisure. Wherefore, -the latter have placed confidence in the philosophers of leisure, -as if they were wiser, while they are more fitted to impose on the -foolish. Hence, good Alexis, go to, worship the sylvan Pans, Satyrs and -Dianas, etc. For the great philosophers will tell you about the dream -of Numa Pompilius, and narrate to you the story of his concubinage -with the nymph Aegeria, and they will wish by this very account -to bind you to his worship, and as a reward for this pious work, -because of the reconciliation and favor of those invisible powers, -they will demand for their own support, the flower of your flock and -your labor as a sacrifice. And hence, since Titius worshipped Pan, -Alexis, the Fauns, Rome, the Gods of War, Athens, the unknown Gods, -is it to be supposed that those good men learned from the light of -reason certain tales which were the idle inventions and ideas of -philosophers? not to attack too harshly the religion of others. - -And why did not this reason also tell that they were mistaken in -their worship, in foolishly worshipping statues and stones, as if -they were the dwelling places of their Gods? But is it indeed to be -supposed that since good women bestowed such worship on Francis, -Ignatius and Dominicus and such men, reason teaches that at least -some one among holy men should be worshipped? That they learn from the -light of nature the worship of some superior power no longer visible, -although, nevertheless, such are the fabrications of our priests of -leisure for the more splendid increase of their own means of support. - -Therefore, there is no God? Suppose there is (a God.) Therefore, -should he be worshipped? But this does not follow, because he desires -worship as far as he has inscribed it in the heart. What more then? We -should then follow the guide of our nature. But this is known to be -imperfect. In what respects? For is it sufficient enough to maintain -the society of men peacefully? Because other religious people, -following revelation, do not pass more tranquil lives? - -But is it rather because God demands of us especially a more precise -idea of God? But nevertheless you who promise this of any religion -whatsoever, do not supply it. For any revelation of what God is, is -far more unintelligible than before. And how will you make this clearer -by the conception of the intellect, since he limits every intellect? - -What do you think of these things? - -No one, I say, has a knowledge of God, moreover eye has not seen him, -and he dwells in unapproachable light, and from the time of revelation -till now, in allegory. But I suppose every one knows how clear an -allegory is. Wherefore do you indeed believe that God makes such -demands? or is it from the desire of the intellect to surmount the -limitations of its own capacity in order to comprehend everything more -perfectly than it does, or from something else? Who of you is there -who speaks from special revelation? Good God! what a hodge-podge of -revelations. Do you point to the oracles of the heathen? Antiquity -has already held them up to ridicule. To the testimony of your -priests? I can show you priests who will contradict them. You may -protest in your turn, but who will be the judge? Who will put an end -to these disputes? Do you call attention to the writings of Moses, -the Prophets and Apostles? I bring to your notice the Koran, which -says that, according to a new revelation, these are corrupt and its -author boasts of having settled by the sword the corruptions and -altercations of Christians as did Moses those of the heathen. For -by the sword Mahomet and Moses subjugated Palestine, each instructed -by great miracles. And the writings of the Sectarians as well as of -the Vedas and the Brahmins 1300 years back, are in opposition, to say -nothing of the Sinenses. [52] You, who in some remote spot in Europe -are disputing about such things disregard or deny these writings. You -yourself should see very clearly that with equal ease they deny your -writings. And what proofs not miraculous, would be sufficient to -convince the inhabitants of the world, if it were evident from the -first three books of Veda, that the world was contained in and came -from an egg of a scorpion, and that the earth and first elements -of things was placed on the head of a bull, if some envious son of -the Gods had not stolen these first three volumes. In our times this -would be laughed at; and among those people there would not be this -strange argument to establish their religion if it did not have its -origin in the brains of these priests. - -And whence else came those many immense volumes concerning the gods of -the pagans and those wagon loads of lies? Moses acted very wisely in -first becoming skilled in the arts of the Egyptians, that is in the -mastery of astrology and magic, and then by cruel war driving from -their homes the petty kings of Palestine, and pretending a conference -like that of Numa Pompilius. Leading his army, confident of their -fortunes, into the possessions of peaceful men; in order that he, -forsooth, might be a great general and his brother high priest, -and that he himself might be a leader and dictator. But of what -a people! Others by milder means and by pulling the wool over the -eyes of the people under cover of profound sanctity (I am afraid to -mention other things,) and by the pious deceits of members of their -sect in secret assemblies, first got control of the ignorant country -people and then, because of the growing strength of the new religion, -they got control of those who feared for themselves, and hated a -leader of the people. At length another eager for war, by feigning -miracles attached to himself the more ferocious people of Asia, -who had suffered ill treatment at the hands of commanders of the -Christians, and who, like Moses, with the promise of many victories -and favors, he subjugated the warring and peaceful leaders of Asia, -and established his religion by the sword. The first is considered -the reformer of the heathen, the second of Judaism and the third the -reformer of both. It remains to be seen who will be the reformer -of Mahomet and Mahometanism. Doubtless then, the credulity of men -is likely to be imposed on, and to take advantage of this under the -pretense of some gain to be derived, is rightly called imposture. - -It would be too long and tedious to show more at length in this -place, the nature and forms of what goes under the name of imposture, -but we must observe, that, even if natural religion is granted and -the worship of God is right as far as it is said to be commanded by -nature; that up to this time the leader of every new religion has been -suspected of imposture, especially since it is evident to all and is -obvious from what has been said or can be said, how many deceptions -have been used in propagating any religion. - -It remains then unanswerable according to the previous argument, that -religion and the worship of God according to the promptings of natural -light, is consistent with truth and justice; but if any one wishes to -establish any new principles in religion, either new or displeasing, -and that by the authority of invisible powers, it will evidently be -necessary for him to show his power of reforming, unless he wishes to -be considered by all an impostor. Since, not under the conclusions -of natural religion, nor under the authority of special revelation, -he offers opposition to the ideas of all. Moreover he should be so -upright in life and character that the people may believe him worthy -of being associated with so high and holy a power, who does not -approve of anything impure. Nor can merely his own confession, nor -the holiness of a past life, nor any miracles--that is extraordinary -deeds--prove this; for this is common rather among the skillful and -the deceivers of men, lying hypocrites who pursue their own advantage -and glory in this way. For it is not worth considering that some -reached such a degree of madness that they voluntarily sought death, -in order that it might be supposed that they despised and conquered -everything, like different ones among the ancient philosophers. Nor -is it to be supposed that they were upheld by special divine powers -in that which they did because of foolish fancies and fond hopes of -mountains of gold, rising from a defective judgment. For they did not -give the matter the proper consideration, nor did the real teachers, -for in order that you may come to a fair decision about them, I have -said not only is their own testimony not sufficient, but in order -to reach the truth of the matter, they must be compared with one -another; and other witnesses with them, and then their acquaintances -and friends, and then strangers, then friends and enemies; and then -after the testimony is all gathered in, that of each teacher concerning -himself, and then that of others must be compared. And if we do not -know the witnesses, we must consult the witnesses of the witnesses, -and so on; besides instituting an investigation as to your powers of -distinguishing from the true and the false involved in such or other -circumstances. Especially in similar ones, inquiring, moreover, whence -you desired data to learn the truth, for this purpose comparing the -judgment of others, as to what they infer from such an investigation -or from the testimony of witnesses. And from these data it will -be permissible to infer whether he who makes this claim, is a true -messenger of the revelation of divine will and whether his teachings -should be gradually adopted. But at this point we must be very careful -not to get into a circle. Whenever the nature of important religions -may be such that one supplants another, as that of Moses, Paganism, -that of Mahomet, Christianity,--the later one may not always nor in -every particular cast aside the earlier, but only in certain parts, -to such an extent that the latter is founded on the former, it will -be necessary to investigate carefully not only either the last, -or the middle, or the first, but all, especially since the charge -of imposture is brought by every sect. So the ancients were charged -with it by Christ, because they corrupted the law; the Christians -by Mahomet, because they corrupted the gospels, a fact not to be -wondered at, inasmuch as one sect of Christians charges the other -with corrupting texts of the New Testament, so that it can [not] -be ascertained whether he who is offered as an example is a teacher -of a true religion or how far those who claim to have been given -authority, should be listened to. For in an investigation no sect -must be overlooked, but each must be compared with the rest without -any prejudice. For if one is overlooked, that perhaps, is the very -one which is nearer the truth. Thus, those who followed Moses, have -followed the truth according to the Christians also, but they ought -not to have paused at that point, but should examine the truth of -the Christian religion also. - -Each sect maintains that its own teachers are the best and that it -has had and is daily having proof of this, and that there are no -better ones, so that either every one must believe it, which would -be absurd, or no one, which is the safer plan, until the true way is -known, though no sect should be disregarded in a comparison. - -There is no need of presenting the objection that it is known that -all mathematicians agree that twice two is four. For it is not a -similar case, since no one has been known to doubt whether twice -two is four, while on the contrary religions agree neither in end, -beginning nor middle. Suppose that I do not know the true way of -salvation; I follow, however, the Brahmins or the Koran. Will not -Moses and the rest say: What wrong have we done you that you thus -reject us, though we are better and nearer the truth? What reply shall -we make? I believed in Mahomet or the Gymnosophistes [53], in whose -teachings I was born and brought up, and from them I learned that -your religion and that of the Christians which followed, have long -since decayed and grown corrupt, and are still misleading. Will they -not reply that they do not know anything about the others and that -these do not know anything about the true guide to salvation, since -they know that those who are corruptors of the people are impostors, -feigning miracles, or by lies pulling the wool over the eyes of the -people. Nor should faith be thus simply given to one man or one sect, -rejecting all others without a complete and proper investigation. For -with equal right the Ethiopian, who has not left his own land, says -that there are no men under the sun except those of a black color. - -Moreover, this precaution also should be taken in the investigation -of other sects, that equal care should be used in an investigation of -all, and while one is explained with great pains, the other should not -be slighted, because one claim or another at first sight seems to be -wrong, or because of the evil reports of gossip concerning the leader -of that sect, while other reports are cast aside. For that should -not be set down as doctrine or indubitable testimony, which the first -vagabond that comes along asserts about a hostile religion. Indeed, -with equal right on account of common gossip and the mere mention of -a name, the Christian religion was to some an object of horror, and -to others an object of scorn. With the latter because the Christians -worshipped the head of an ass, and with the former because they ate -and drank their God, so that at length the report became current -that to be a Christian was to be a deadly enemy of God and men; -when, nevertheless, such tales were either things which had been -misunderstood or skillfully told lies, which were then confirmed, -and having some foundation, spread abroad because an enemy of that -religion had absolutely no intercourse, or no proper intercourse, -with the Christians themselves, or the more learned among them, -but believed the first ignorant person or deserter or enemy of that -religion. Such a method of investigation being decided upon, it would -always be a matter of great difficulty. What shall we say about women, -what about children, what about the majority of the masses of the -people? All children will be excluded from a feeling of security -in regard to their religion, and the majority of women to whom even -those matters which have been most clearly explained by the leaders -of any religion, as far as can be done, are obscure: also from their -manner of life you rightly perceive that with the exception of a -very few superior ones, they have no accurate powers of comprehending -mysteries of such a character, to say nothing of the countless numbers -of insignificant persons and country people for whom the question of -their own support is the most important subject for the exercise of -their powers of reason, while other matters they accept or reject in -good faith. Doubtless there is only a very small part of the world, -who weigh all religions, compare their own carefully with others and -correctly distinguish true reasons from false, in details in which -deception may creep in; but the majority rather adopt the faith of -others, of teachers of sacred matters especially, whose knowledge -and powers of judgment in sacred matters are considered noteworthy. - -And so in any religion this is done, especially by those who can not -read and write or do not have anything to read. But it should have been -observed that in this matter it is not sufficient that the teachers of -any religion should have the power, because of very exact powers of -judgment and avowed experience, of distinguishing the true from the -false. Indeed it ought to be very certain to others, with powers of -judgment no less exact, that those teachers have not only the ability -to distinguish the true from the false, but the desire as well, and -indeed we ought to be especially certain that he who professes such -a knowledge and desire is neither deceived nor wishes to be. - -And what choice shall we make here among so many teachers so much at -variance in even one eminent sect? For when we look at our comrades -and associates, who disagree on many subjects, although they are most -friendly in other respects, one of the two disputants will maintain -his opinion on account of some defect, either because he has not a -correct understanding of the matter, and lacks the power of judgment, -or because he does not wish to give up, and so does not desire to -confess the truth. But although it might be matters of secondary -importance in which this happened, nevertheless the result will be -that they will be mistrusted in other matters also. Each doubtless is -in possession of one truth, and he who gives this up in one place, -either from a defect of judgment or a wrong desire is deservedly -mistrusted of doing the same thing in other cases. - -Therefore, that you may judge of the ability and honesty of any teacher -in religion, first, it is necessary for you to be just as able as he; -for otherwise he will be able to impose on you very easily, and, -moreover, if he is unknown to you, he will need the testimony of -others, and these again of others, and so on indefinitely; not only -in regard to his truthfulness, that he really taught such doctrines, -but in regard to his honesty, that he did this without deceit. And -the same method must at once be employed in regard to the witnesses -of his honesty and his teachings. But where will you place an end to -this? It is not enough that such discussions have already taken place -among others; you must consider how well this has been done. For -the ordinary proofs which are set forth are neither conclusive nor -manifest, and prove doubtful matters by others more doubtful, so that, -like those who run in a circle, you return to the starting point. - -In order that it may be manifest whether any one is a teacher of a true -religion or an impostor, there is need either of personal knowledge, -which we can not have in the case of the three great founders of -the religions of Judaism, Christianity and Mahometanism, inasmuch -as they lived in far distant places and died long before our time; -or of the knowledge of others, which, if any one imparts it to you, -we call testimony. - -Between these, there is still another way of knowing any one, namely -through his own writings, which may be called one's own testimony -concerning himself. And concerning Christ, there is no such testimony; -concerning Moses, it is doubtful whether there is; concerning Mahomet, -there is the Koran. The testimony of others is of two classes--that -of friends and that of enemies. Between these extremes there is no -third class, according to the saying, "who is not with me is against -me." Mahomet in his writings assumes and attributes to himself the -same divine qualities as did Moses and another. Moreover the friends of -Mahomet and members of his sect wrote the same things concerning him as -did the members of the sects of the others concerning their masters, -and the enemies of the others wrote just as disparagingly of them as -their friends did of Mahomet. As for the rest, the testimony of any one -concerning himself is too unreliable to inspire implicit confidence, -and is of no consequence except, perchance, to perplex a thoughtless -hearer. The assertions of friends, who doubtless unanimously repeat -the sayings of their masters, are of the same nature. Nor should -the enemies of any one be heeded on account of their prejudices. But -as it is, in spite of these facts, it is for such trivial reasons, -which are confirmed only by the master's own boasts, the assertions -of friends, or the calumnies of enemies, that every follower of -any one of the three assumes that the claims of his enemy are based -wholly on imposture, while the teachings of his master are founded -wholly on truth. Nevertheless Mahomet is undoubtedly considered an -impostor among us; but why? Not from his own testimony or that of his -friends but from that of his enemies. Then, on the contrary, among -the Mahometans he is considered a most holy prophet; but why? From -his own testimony, but especially from that of his friends. Whoever -considers Moses an impostor or a holy teacher employs the same method -of reasoning. And there is equal reason in the case of Mahomet as -in the case of the others, either for charging him with imposture -or for answering that charge, although, nevertheless, the former -are considered holy, while he is considered a scoundrel, contrary -to all the demands of justice. To put it in the scholastic manner, -then, the following conclusions are most firmly established: Whenever -there is the same reason as in the case of Mahomet for charging any -person with imposture or for answering that charge, they should be -placed in the same category. And for example, in the case of Moses, -there is the same reason, therefore justice should be demanded just -as in the case of Mahomet, nor should he be considered an impostor. - - - - -PROOF OF MINOR PREMISE. - -(a.) In regard to the rebuttal of the charge of imposture: this is -based on the above-mentioned testimony not only of Mahomet concerning -himself in his well-known writings, but on that of every one of his -friends concerning their master, and hence, it logically follows: - -(I.) Whatever value the testimony of Moses' friends has in defending -him on the charge of imposture, the testimony of Mahomet's friends -ought to have the same value. And whatever the value of the acquittal, -though their favorable testimony, etc., etc. Therefore, etc. - -(II.) And whatever value the books of Moses have for this purpose, -the same value the Koran has also. And so, etc. Therefore, etc. - -Moreover, the Mussulmen, from the very books of the New Testament -(although according to these very persons, these books have been much -corrupted in other respects,) draw various arguments even in support -of their Mahomet, and especially that prediction of Christ concerning -the future Paraclete. [54] They maintain that he came and exposed the -corruption of the Christians, and established a new covenant. And -although at other times the Koran is charged with many silly, nay -impious tales, all these nevertheless, can be explained in a spiritual -sense or smoothed over in other ways, since the rest of the teachings -insist on nothing but extreme sanctity and a stringent mode of morals, -but especially on temperance and abstinence from wine. And to the -objection frequently raised that wine is the gift of God, the reply -can be made that so also are poisons, and yet we are not supposed -to drink them. The further objection often made that the spirit of -the Koran is too carnal, and fills eternal life with pleasures of -the world and the flesh, polygamy moreover being so indiscriminately -permitted, it is not of such weight that it can not be confuted, since -Moses also permitted polygamy and in the New Testament life eternal -admits of banquets, e. g., you will sit down with Abraham and Isaac, -etc., etc. Again, I shall not taste wine except in the Kingdom of my -Father. It is said that all those pleasures mentioned in the Song of -Solomon, which is, of course, also instanced, are not wrong, and when -explained in a spiritual sense imply no wrong, although the same thing -is not said of the Koran. And if we are too severely critical of the -words of the Koran, we ought to employ the same severity of criticism -against the writings of Moses and others. Moreover the arguments which -are offered from Moses himself in answer to the charge of imposture, -do not seem reasonable nor of sufficient weight. - -(I.) Our knowledge of the intercourse Moses had with God depends on -his own testimony and that of his friends, and hence such evidence -can have no more weight than similar arguments of the Mussulmen -concerning the conference that Mahomet had with Gabriel; and what -is more, this intercourse of Moses, according to Moses himself (if -all those sayings are Moses', which are commonly attributed to him) -is open to the suspicion of imposture, as is to be shown below. - -(II.) No one indeed who is acquainted with the many very grave crimes -of Moses, will be able to say easily or at least justly, that his -holiness of life can not easily be matched. His crimes then are -the following: - -(a.) Fraud, which none but his friends have palliated, but they are -not impartial judges of the matter; nor does that commendatory passage -of Luke in the Acts of the Apostles form any apology, for there is -dispute as to the honesty and veracity of that witness. - -(b.) The stirring up of rebellion; for it can not be proved that -this was due to a command of God, nay, the contrary is clear, since -elsewhere Moses is urged to forbid resistance to tyrants. - -(c.) Wars, although murder is contrary to the V. and VII. (?VI.) [55] -commandments of Moses himself, unrestrained plunder, etc., etc.; just -as the high priest in India, or Mahomet in his land, offering the -command of God as a pretext, drove from their territory the former -possessors. Moses slew thousands and gave them over to slaughter in -order to insure salvation to himself and his people. - -(d.) The teaching concerning the taking of the property of others -under the pretense of a loan. - -(e.) The prayer to God in which Moses desired to die eternally for -his people, although this petition asked of God such things as would -destroy his essence. See Exodus xxxii, 31, 32. [56] - -(f.) Neglect of the commands of God in regard to circumcision (Exodus -iv, 24, 25, 26,) [57] and finally, - -(g.) The chief of Moses' crimes, the extreme and stupid incredulity -of one who was chosen to perform so many miracles by the power of God, -and who nevertheless on account of his wavering faith was censured by -God himself severely and with the threat of punishment. (Numbers xx, -12). [58] - -As to - -(b.) The proof of the other argument, namely, the charge of imposture, -it can be said: We believe that Mahomet was an impostor, not from -our personal knowledge, as was pointed out above, but from the -testimony, not of his friends, but of his enemies. But all such -are anti-Mahometans, according to the saying "Who is not with me -is against me," etc., etc.: hence follows the conclusion: Whatever -weight the testimony of enemies has in the case of one, that it ought -to have in the case of the other also. Otherwise we shall be unjust -in condemning one from the testimony of enemies and not the other; -if this were done, all justice would be at an end. - -And in the case of Mahomet, the testimony of enemies has such weight, -that he is considered an Impostor, therefore, etc., etc. - -Furthermore, I say that reasons for suspecting Moses of imposture -can be elicited not only from external, but from internal evidence, -whereby imposture can be proved by his own testimony as well as by -that of others, albeit, his followers, although there is still dispute. - -(I.) Whether the books, which are said to be those of Moses, are his or -(II.) those of compilers, (III.) or those of Esdras, especially, and -(IV.) whether they were written in the Samaritan, or (V.) the real -Hebrew language; and (VI.) if the latter, whether we can understand -that language. All these matters are doubtful for many reasons, and -especially it can be shown from the first chapters of Genesis that we -can not correctly interpret that language. I confess I am unwilling -to concern myself with these points, but I wish to discuss the man. - -I. From Moses' own testimony and indeed - -(a.) concerning his life and character which we have considered above, -and which, if any blame is attached to Mahomet on account of the fierce -wars he waged, especially against the innocent, is equally blamable, -and in other respects does not seem at all different from Mahomet's. - -(b.) Concerning the authority of his own teaching. And here applies -what was said above about Moses' intercourse with God, which Moses -indeed boasted of but evidently with too great exaggeration. For if -any one boasts of intercourse with God of an impossible nature, his -intercourse is properly doubted and Moses, etc. Therefore, etc. It is -proved because he boasts of having seen that of which in the Old and in -the New Testament afterward, it is very often said that no eye has seen -(namely) God face to face. Exodus xxxii. 11. Numbers xii. 8. [59] Thus -he saw God (1) in his own form, not in a vision nor in a dream (2), -but face to face as friend to friend when he spoke directly to him. But -any vision, which (1) is like that of friends speaking face to face, -directly to one another, (2) like that of the blessed in the other -life, is properly called and considered a vision of God. And Moses, -etc. Therefore, etc. The Minor premise is proved from the passages -previously cited and from the words of the Apostle: then indeed -face to face, etc., and there is the same argument in the passages -of Moses and in that of the Apostle. And yet among Christians the -belief is most firmly established that no unjust person can see God -in this life. And in the above passage of Exodus xxxiii. 20, [60] -it is expressly added: you will not be able to see my face. These -words God addressed to Moses and they are in direct contradiction to -the passages previously cited, so that these claims can be explained -in no other way than by saying that they were added by a thoughtless -compiler, but by so doing the whole is rendered doubtful. - -(c.) Concerning the teachings of Moses, which relate either to the -laws or the gospel. Among the laws, all of which for the sake of -brevity I can not now consider, the decalogue is most important, being -called the special work of God and said to have been written on Mount -Horeb. But it is evident it was devised by Moses before it was written -by God, because these commands are not in themselves characterized -by the perfection of God, since (1) they are either superfluous, -namely the last three, arguing from the words of Christ in Math. v, -[61] undoubtedly relating to the former, while the IX should not -be separated from the X, and they will likewise be superfluous (2) -or they are defective. For where are these commandments: thou shalt -not desire to have other Gods, nor desire to curse God, nor desire to -desecrate the Sabbath, nor to injure thy parents, and similar ones? And -is it to be presumed that God would forbid the lesser sins of coveting -a neighbor's house, land and property especially, and in an order -so extraordinary, and not the greater? As to the teaching of Moses -concerning the gospel, he establishes a very foolish and untrustworthy -sign of the future great prophet, or Christ. Deut. xviii, 21, 22, -[62] since this sign makes faith impossible for a long time. From this -dictum it follows that Christ, having predicted the fall of Jerusalem, -ought not to have been considered a true prophet while that prophecy -was as yet unfulfilled (nor should Daniel, until his prophecy had -been fulfilled), and so those who lived in the interval between the -time of Christ and the overthrow of Judea, can not be blamed for not -believing in him, although Paul hurled anathemas at those who did -not attach themselves to Christ before the fall. - -Whatever sign, then, permits people for a long time to believe what -they please with impunity, can not proceed from God, but is justly -subject to suspicion. And this sign was given, etc., therefore, etc. - -What is said concerning the fulfillment of other prophecies is no -objection. For it is the special and genuine sign of that great -prophet, that his predictions are fulfilled. Wherefore, naturally, -previous to this fulfillment he could not have been considered such -a prophet. - -The other absurd conclusion which evidently follows from this passage, -is this: that although this sign ought to have been the proof of the -divine inspiration of all prophets, in the case of certain prophets -who made predictions, indefinite indeed, but in words not admitting a -moral interpretation (such as soon, swiftly, near, etc.,) that sign -can by no means be found, e. g. Many predict the last day of the -world and Peter said that that day was at hand; therefore, so far, -until it comes it will be impossible to consider him a true prophet. - -For such is the express requirement Moses makes in the passage cited. - -(d.) Concerning the histories of Moses. But if the Koran is charged -with containing many fables, doubtless in Genesis there are many -stories to arouse the suspicions of the thoughtful reader: as the -creation of man from the dust of the earth, the inspiration of -the breath of life, the creation of Eve from the rib of the man, -serpents speaking and seducing human beings, who were very wise and -well aware that the serpent was possessed by the father of lies, -the eating of an apple which was to bring punishment upon the whole -world, which would make finite one of the attributes of God, namely -his clemency (the attributes of God being identical with his essence), -as the redemption of the fallen would make finite the wrath of God, -and so God himself: for the wrath of God is God himself; men eight -or nine hundred years old; the passage of the animals into the -ark of Noah, the tower of Babel, the confusion of tongues, etc., -etc. These and a thousand other stories can not fail to impress the -investigating freethinker as being similar to the fables, especially -of the Rabbins since the Jewish race is very much addicted to the use -of fables; nor at all inconsistent with other works, to mention those -of Ovid, the Vedas, those of the Sinenses and the Brahmins of India, -who tell that a beautiful daughter born from an egg bore the world, -and similar absurdities. But Moses especially seems to arrest our -attention because he represents God as contradicting himself, namely, -saying that all things were good and yet that it was not good for Adam -to be alone. Whence it follows that there was something apart from -Adam that was not good and so could injure the good condition of Adam, -while, nevertheless, the solitude of Adam itself was the work of God, -since he had created goodness not only of the essences but also of -the qualities. - -For all things were good in that quality in which God had created -them. I adduce as proof: It is impossible for any work created by God -not to be good. And the solitude of Adam, etc., etc. Therefore, etc. - -Whoever enters upon the study of the genealogies of the Old Testament -finds many difficulties in Moses. I shall not now cite all, contenting -myself with merely this one example, since Paul, I. Tim. i., 4, -[63] has taught that genealogies are useless, and the study of them -unprofitable, nay, to be avoided. Of what use were so many separate, -nay, so oft times repeated, genealogies? And there is a remarkable -example to arouse suspicion at least of the corruption of the text -or of the carelessness of compilers, in the case of the wives of Esau -and the different things said of them. - - - - - - - - -WIVES OF ESAU. - - [64]Genesis xxvi, 34: - - - Judith, daughter of Berit, the Hittite. - Basnath, daughter of Elon, the Hittite. - - -Genesis xxviii, 9: - - - Mahalaad, daughter of Ishmael, sister of Nabajoth, who is mentioned - after the two former. - - -Genesis xxxvi, 2: - - - Ada, daughter of Elon, the Hittite. - Akalibama, C. I. - Basnath, daughter of Ishmael, sister of Nabajoth. - - -The one who is called Ada in Genesis xxxvi, is called Basnath in -Gen. xxvi, namely, the daughter of Elon, the Hittite, and the one who -is called Basnath in Gen. xxxvi, is called Mahalaad in Gen. xxviii, -namely, the sister of Nabajoth, although, nevertheless, Mahalaad, -in the passage cited in Gen. xxviii, is said to have been married -after Judith and Basnath, previously mentioned in Gen. xxvi. - -I do not yet see how these names are to be reconciled. And these and -similar passages increase the suspicion that the writings of Moses -which we have, have been put together by compilers and that errors -in writing have crept in at some time. - -Finally the most conclusive argument against the authenticity of -Moses is the excessive tautology and useless repetition, with always -the same amount of difference, as if different passages had been -collected from different authors. - -(II.) To prove that Moses is subject to suspicion from the testimony, -not of his enemies only, but from that of those who openly professed -to be his followers and disciples. And this testimony is - -(g.) Of Peter, Acts xv. 10, [65] calling the yoke of Moses -insupportable: and hence either God must be a tyrant, which would be -inconsistent with his nature, or Peter speaks falsely, or the laws -of Moses are not divine. - -(h.) Of Paul always speaking slightingly of the laws of Moses, which -he would not do if he considered them divine. Thus Gal. iv. [66] -he calls them - -(a.) Bondage v. 3, 4, but who would have so called the laws of God. - -(b.) Beggarly commands v. 9. [67] - -(c.) V. 30, [67] he writes: Cast out the bondwoman and her son. Hagar, -the bondwoman, is the covenant of Mount Sinai, which is the law -of Moses according to v. 24. [67] But who would tolerate the saying, -cast out the law of God and its children, and followers, although Paul -himself, as he asserts here and in the following chapter Gal. iv. 2, -3, [67] does not permit Timothy to be circumcised. Act xvi. [68] - -(d.) He calls the law a dead letter, and what else does he not call it? -II. Cor. iii., 6-10 [67] and following. Likewise he did not consider -its glory worth considering. c. v., 10. Who would say such things of -the most holy law of God? If it is just as divine as the gospel it -ought to have equal glory, etc., etc. - -The testimony of those who are outside of the Jewish or Christian -church, is etc., etc. - - - TANTUM. - - - - - - - - -CORNELL UNIVERSITY LIBRARY. - - -In the library of Cornell University, at Ithaca, N. Y., is a large -collection of Spinoza manuscripts and printed books by the same -author. The collection was left to the library, and is known as the -"Strauss Collection." In the collection is a manuscript copy of "La -vie et l'esprit de M. Benoit de Spinosa," which includes "Le traite -des trois Imposteurs." - -This particular manuscript is much longer than any of the printed -editions of Traite des Trois Imposteurs, and includes several more -chapters than another manuscript which is in same library. - -The printed editions usually contain six chapters, although the -edition a Philadelphie, 1796, alluded to on pages 18-19, contains -nine chapters. None of the printed editions that I have seen contains -a chapter entitled Numa Pompilius. - -The manuscript in Cornell library has six additional chapters -more than our manuscript, 1716, which chapters are entitled: -1. Religions. 2. Of the Diversity of Religions. 3. Divisions of -Christians. 4. The Superstitious,--of the superstition and credulity -of the people. 5. Of the Origin of Monarchies. 6. Of Legislators and -Politicians, and how they serve themselves with Religion. - -These chapters being but an elaboration of the matters and ideas -contained in our English translation.--A. N. - - - - - - - - -TRANSLATIONS OF LATIN FOUND IN THE TEXT. - - -P. 8, paragraph 3, "Atheismus Triumphatus." Atheism destroyed. - -P. 10, paragraph 1, "Perini del Vago, Equitis de Malta, Epistolium -ad Batavum in Brittania hospitem de tribus Impostoribus," (3 Greek -words omitted). Epistle to Batavus, a friend in Britain, about the -Three Impostors (the Pamphleteers, Sycophants and so-called Doctors). - -P. 12, line 2, "Ridiculum et imposturae in omni hominum -religione, scriptio paradoxa, quam ex autographo gallico Victoris -Amadeo Verimontii ob summam rei dignitatem in latinum sermonem -transtulit." What is ridiculous, and the impostures in every religion -of mankind, a strange writing, which he translated into Latin from -the original French of Victor Amadeus Verimontius, on account of the -great worth of the subject matter. - -P. 12, line 9, "Quaedam deficiunt s. fragmentum de libro de tribus -impostoribus." Certain things are missing. His fragment of the book -about the three impostors. - -P. 12, line 12, "De imposturis religionum breve. Compendium descriptum -ab exemplari manuscripto quod in bibliotheca J. Fred. Mayeri, Berolini, -publice distracta deprehensum et a Principe Eugenio de Sabaudio, -80 Imperialibus redemtum fuit." An abstract about the impostures -of religions. An abridgment copied from the original manuscript -which, at the dispersal of the library of J. Fred. Mayer of Berlin, -was discovered and repurchased by Prince Eugene de Sabaudio for -80 imperials. - -P. 12, line 18, "Communes namque demonstrationes, quae publicantur, -nec certae, nec evidentes, sunt, et res dubias per alias saepe -magias dubias probant, adeo ut exemplo eorum, qui circulum currunt, -ad terminum semper redeant, a quo currere inceperant. Finis." For the -ordinary arguments which are set forth, are not established, nor are -they evident, and prove doubtful matters by others often much more -doubtful, just like those who run in a circle, and always return to -the starting point. End. - -P. 12, last 7 lines, "Quamvis omnium hominem intersit nosse veritatem, -rari tamen boni illi qui eam norunt," etc. Although it is to the -interest of all men to know the truth, nevertheless those few good -men who know it, etc. - -"Qui veritates amantes sunt, multum solatii inde capient, et hi sunt, -quibus placere gestimus, nil curantes mancipia, quae prejudicia -oraculorum--infallibilium loco venerantur." Those who are lovers of -the truth will derive much comfort from this, and those are the ones -whom we are anxious to please, not caring for those servile persons -who reverence prejudices as infallible oracles. - -P. 13, paragraph 7, "De impostura religionum compendium s. liber de -tribus impostoribus." Treatise about the imposture of religions. His -book about the three impostors. - -P. 15, paragraph 2, "Homo sum, nihil humania me alienum puto." I am -a man, I consider nothing human alien to me. - -Page 29, 4th paragraph. Latin orthography corrected: - -"Quod de tribus famosissimis Nationum Deceptoribus in -ordinem. Jussu. meo digessit Doctissimus ille vir, quocum Sermonem -de illa re in Museo meo habuisti exscribi curavi atque codicem illum -stilo aeque, vero ac puro scriptum ad te ut primum mitto, etenim -ipsius perlegendi te accipio cupidissimum." - -This treatise about the three most famous impostors of the world, in -accordance with my instructions was put in order by that scholar with -whom you had the conversation concerning that matter in my library, -I had it copied, and that MS. written in a style equally genuine and -simple. I send you as soon as possible, for I am sure you are very -eager to read it. - -P. 29-30, last paragraph, (Latin orthography corrected), -"I. liber de Nat. Deor. Qui Deos esse dixerunt tanta sunt in -Varietate et dissentione constituti ut eorum molestum sit dinumerare -sententias. Alterum fieri profecto potest ut eorum nulla, alterum certe -non potest ut plus unum vera fit. Summi quos in Republica obtinuerat -honores orator ille Romanus, eaque quam servare famam Studiote curabat, -in causa fuere quod in Condone Deos non ausus sit negare quamquam in -contesta Philosophorum, etc." - -I. Book about the nature of the Gods. "Those who have said that there -are Gods, are characterized by such a variety of ideas and difference -of belief, that it would be difficult to enumerate their opinions. - -"On the one hand it might indeed happen that not one of their opinions -was true, but on the other hand, certainly not more than one can be -true." The great honors which that famous Roman orator had gained in -the state, and that reputation, which he took the most zealous care -to maintain, were the reason why in a public speech he dared not deny -the Gods, although in a discussion of philosophers, etc. - -P. 35, last paragraph, "De poteste Imperiali,"--Of the Imperial power. - -P. 144, TANTUM--So Far. - - - - - - - - -QUIXOTISM. - - -Did you ever attend a meeting of the society for the--perhaps I had -better not mention the name of the society, lest I tread on your -favorite Quixotism. Suffice it to say that it has a noble purpose. It -aims at nothing less than the complete transformation of human -society, by the use of means which, to say the least, seem quite -inadequate. After the minutes of the last meeting have been read, -and the objects of the society have been once more stated with much -detail, there is an opportunity for discussion from the floor. - -"Perhaps there is some one who may give some new suggestions, or who -may desire to ask a question." - -You have observed what happens to the unfortunate questioner. What -a sorry exhibition he makes of himself! No sooner does he open his -mouth than every one recognizes his intellectual feebleness. He seems -unable to grasp the simplest ideas. He stumbles at the first premise, -and lies sprawling at the very threshold of the argument. - -"If what I have taken for granted be true," says the chairman, "do not -all the fine things I have been telling you about follow necessarily?" - -"But," murmurs the questioner, "the things you take for granted are -just what trouble me. They don't correspond to my experience." - -"Poor, feeble minded questioner!" cry the members of the society, -"to think that he is not able to take things for granted! And then -to set up his experience against our constitution and by-laws!" - -The Gentle Reader--Quixotism--Samuel M. Crothers. - - - - - - - - -CONTENTS. - - - PAGE. - -Introduction 3 -Bibliography 7 -Dissertation 26 -Letter of Frederic the Emperor, to Otho, the Illustrious 37 - - -TREATISE. - -God, of 38 -(Originally Secs. 1-6, later, Chap. I.) -Reasons which have caused mankind to create for themselves an Invisible -Being which has been commonly called God 44 -(Originally Secs. 1-9 and x-xi, later Chap. II.) -God, what is 52 -(Originally Secs. x-xi, later, Secs. 1-2, Chap. III.) -Religions, what the word signifies, and how and why such a great -number have been introduced in the world 56 -(Originally Secs. i-xxiii, later, Secs. 1-8, Chap. IV.) -Moses, of 62 -(Originally Secs. ix-x, later, Secs. 1-2, Chap. V.) -Numa Pompilius, of 71 -(Originally Secs. xi, later, Chap. VI.) -Jesus Christ, of 72 -(Originally Secs. xii, later, Chap. VII.) -Jesus Christ, of the Policy of 75 -(Originally Secs. xiii-xvi, later, Secs. 1-6, Chap. VIII.) -Jesus Christ, of the Morals of 80 -(Originally Secs. xvii-xviii, later, Secs. 1-3, Chap. IX.) -Jesus Christ, of the Divinity of 84 -(Originally Secs, xix-xxi, later, Secs. 1-3, Chap. X.) - -Mahomet 88 -(Originally Secs. xxii-xxiii, later, Secs. 1-3, Chap. XI.) -Truths, sensible and obvious 93 -(Original Secs. i-vi.) -Soul, of the 96 -(Original Secs. i-vii.) -Demons, of Spirits called 101 -(Original Secs. i-vii.) -Appendicitis 107 -Mahomet, Edition "En Suisse," 1793 107 -De Tribus Impostoribus, Edition MDIIC 111 -(A literal translation of Latin reprint by E. Weller, 1876.) -Cornell University 145 -Translations of Latin in the Text 146 -The Gentle Reader--Quixotism 149 - - - - - - - - -ERRATA. - - -P. 5, 2d paragraph, 1st line, Werner should read Weller. - -P. 12, line 5, sermonen should read sermonem. - - - -Original Mss., A. D. 1716, Contains-- - - Dissertation, pp. 26-36, 3300 words French. - Treatise, pp. 37-101, 19800 words French. - ----- - Total, 23100 words. - - Weller's reprint, 1876, Edition, 1598 contains 5800 words Latin. - - - - - - - - -NOTES - - -[1] The History of the Three Infamous Impostors of this Age. - -1. Padre Ottomano, a pretended son of the Sultan of Turkey who -flourished about 1650, and who latterly, under the above title, -became a Dominican Friar. - -2. Mahomed Bei, alias Joannes Michael Cigala, who masqueraded as a -Prince of the Ottoman family, a descendant of the Emperor Solyman -the Magnificent, and in other characters about 1660. - -3. Sabbatai Sevi, the pretended Messiah of the Jews, "the Only and -First-borne Son of God," who amused the Jews and Turks about 1666. - -[2] La vie et l'esprit de M. Benoit de Spinosa was published without -the author's name, in Amsterdam 1719. In the "Preface du Copiste" it -is stated that the author of it is not known, but that if a conjecture -might be permitted it might be said, perhaps with certitude, that the -book is the work of the late Mr. Lucas, so famous for his Quintessences -and for his manners and way of living. - -Kuno Fischer, in his Descartes und seine Schule. Zweiter Theil, -Heidelberg, 1889, p. 101, says: - -"The real author of the work is not known with entire certainty; -probably the author was Lucas, a physician at the Hague, notorious -in his own day; others name as author a certain Vroese." - -Freudenthal, in his Die Lebensgeschichte Spinoza's. Leipzig, 1899, -writing of the various conjectures as to the authorship of the book, -states that W. Meyer has lately sought to prove that Johan Louckers, -a Hague attorney, was the author, but that the authorship had not -been settled. - -Oettinger in his Bibliographie Biographie Universelle, Bruxelles 1854, -p. 1707, gives Lucas Vroese as the author. - -It has also been suggested that Lucas and Vroese were two men and -together wrote the book. - -The authority for ascribing the book to Vroese, of whose life no -particulars seem to have been recorded, appears to be the following -passage in the Dictionnaire Historique, par Prosper Marchand, a la -Haye, 1758, v. 1., p. 352: - -"A la fin d'une copie manuscrit de ce Traite que j'ai vue et lue, on -lui donne pour veritable Auteur a Mr. Vroese, conseiller de la cour -de Brabant a la Haie, dont Aymon et Rousset retoucherent le langage; -et que ce dernier y ajouta la Dissertation ou Reponse depuis imprimee -chez Scheurleer." - -The name "Vroese" appears at the side of the colophon at end of our -translation, but probably as a reference only. - -[3] This is probably a Latin edition of the original manuscript from -which our translation was made.--Ed. - -[4] See translation Chap. 1 "Of God," first two lines. - -[5] DISRAELI'S CURIOSITIES OF LITERATURE. - -Title, "Literary Forgeries." - -"The Duc de la Valliere and the Abbe de St. Leger, once concerted -together to supply the eager purchaser of literary rarities with -a copy of "De Tribus Impostoribus," a book, by the date, pretended -to have been printed in 1598, though probably a modern forgery of -1698. The title of such a book had long existed by rumor, but never -was a copy seen by man. Works printed with this title have all been -proved to be modern fabrications--a copy however of the 'introuvable' -original was sold at the Duc de la Valliere's sale. The history of this -volume is curious. The Duc and the Abbe having manufactured a text had -it printed in the old Gothic character, under the title 'De Tribus -Impostoribus.' They proposed to put the great bibliopobet, De Bure, -in good humor, whose agency would sanction the imposition. They were -afterwards to dole out copies at 25 louis each, which would have been -a reasonable price for a book which no one ever saw! They invited De -Bure to dinner, flattered and cajoled him, and, as they imagined at -the moment they had wound him up to their pitch, they exhibited their -manufacture--the keen-eyed glance of the renowned cataloguer of the -'Bibliographie Instructive' instantly shot like lightning over it, and -like lightning, destroyed the whole edition. He not only discovered the -forgery but reprobated it! He refused his sanction; and the forging -Duc and Abbe, in confusion suppressed the 'livre introuvable'; but -they owed a grudge to the honest bibliographer and attempted to write -down the work whence the De Bures derive their fame." - -[6] The names are noted on title page in pencil. - -[7] The French nation recognize the Supreme Being, the Immortality -of the Soul, and the Freedom of Worship. - -[8] Treatise of the Dominant Religions. - -[9] In old prints Moses is always depicted with horns on his forehead. - -[10] When they weep at Rome, they do not laugh in Paris. - -[11] There is a measure in everything. - -[12] As to the printing of the book they can bring forward no proof -whatever of its having being done prior to this date (1716) and it -is impossible to conceive that Frederick, surrounded as he was by -enemies, would have circulated a work which gave a fair opportunity of -proclaiming his infidelity. It is probable therefore that there were -only two copies, the original one and that sent to Otho of Bavaria. -J. L. R. L. - -[13] This phrase is frequently employed to express ecclesiastical -criticism. Its first application however had a more pungent -meaning. The individual here alluded to having boldly -assailed the errors of the Church was attacked one evening by an -assassin. Fortunately the blow did not prove fatal; but the weapon (a -stylus, or dagger, which is also the Latin name for a pen) having been -left in the wound, on his recovery he wore it in his girdle labelled, -"The Theological Stylus," or Pen of the Church. The trenchant powers -of this instrument have more frequently been employed to repress truth, -than to refute argument. - -[14] Sep. 20, 1703. - -[15] Frederick Barbarossa was Emperor of Germany in 1152 and was -drowned during Crusade in Syria June 10, 1190. He created Henry the -Lion (? Henry VI.) Duke of Bavaria in 1154, expelled him in 1180, -and Henry died 1195. - -Otho the Great, Count of Witelspach, was made Duke of Bavaria 1180, -and died 1183. He was the grandfather of Otho the Illustrious, who -gained the Palatinate and was assassinated in 1231. He married the -daughter of Henry the Lion about 1230. - -Henry VI succeeded to the Empire on death of his father, Frederick -Barbarossa, 1190, and died 1195--that is if Henry the Lion and Henry -VI are identical. - -Frederick II, son of Henry VI, began to reign (?) 1195, and was -living 1243. - -The succession of Popes during the period 1152-1254 (Haydn's Dict. of -Dates), was as follows: - -Anastasius IV, 1153, Adrian IV, 1154, (Nicholas Brakespeare, the only -Englishman elected Pope. Frederick I. prostrated himself before him, -kissed his foot, held his stirrup, and led the white palfrey on which -he rode.) - -Alexander III. 1159, (Canonized Thomas a Becket and resisted Frederick -I.) Victor V. 1159, Pascal III. 1164, Calixtus III. 1168, Lucius -III. 1181. - -Urban III. 1185, (opposed Frederick I.) Gregory VIII. (2 months) -1187. Clement III. 1187, proclaimed third Crusade. - -Celestin III. 1191. Innocent III. 1198, excommunicated John, King of -England. Honorius III. 1216, learned and pious. Gregory IX. 1227, -preached new Crusade. Celestine IV. 1241. Innocent IV. 1243-1254 -(opposed Frederick II.). - -If Frederick II. caused pamphlet to be written about 1230, it could -not have been burned by Honorius III., who reigned as Pope 1216-1227, -but by Gregory IX., who reigned 1227-1241, who sent Frederick II. to -the Crusades, upset his affairs while he was gone, and against whom -the "Dissertation" says the pamphlet was written. - -[16] Carlyle, in his "History of Frederick II. of Prussia, called -Frederick the Great," mentions Hermann von der Saltza, a new sagacious -Teutschmeister or Hochmeister (so they call the head of the Order) -of the Teutonic Knights, a far-seeing, negotiating man, who during -his long Mastership (A. D. 1210-1239,) is mostly to be found at Venice -and not at Acre or Jerusalem. - -He is very great with the busy Kaiser, Frederick II., Barbarossa's -grandson, who has the usual quarrels with the Pope, and is glad of such -a negotiator, statesman as well as armed monk. A Kaiser not gone on the -Crusade, as he had vowed: Kaiser at last suspected of free thinking -even:--in which matters Hermann much serves the Kaiser.--People's -Edition, Boston, 1885, Vol. 1, p. 92. - -[17] Pierre des Vignes, suspected of having conspired against the life -of the Emperor, was condemned to lose his eyes, and was handed over to -the inhabitants of Pisa, his cruel enemies: and where despair hastened -his death in an infamous dungeon where he could hold intercourse with -no one. - -[18] In "Volney's Lectures on History," it is said: "If a work be -translated it always receives a colouring which is more or less -faint or is vivid according to the opinions and ability of the -Translator." From an examination of other translations of this -Treatise, I am assured that Volney's statement above has actuated -and governed all who have been previously engaged with this work. I -can assure the readers hereof, that the Treatise contained herein is -a literal translation of the manuscript and the notes found therein, -and no liberties have been taken with the text. - -Any additional notes from other sources are so marked. A. N. - -[19] Moses killed at one time 24,000 men for opposing his law. - -[20] It is written in the First Book of Kings, ch. 22, v. 6, that Ahab, -King of Israel, consulted 400 prophets, and found them entirely false -in the success of their predictions. - -[21] Man is the noblest work of God--but nobody ever said so but -man.--Fra Elbertus. - -[22] So of water, however, it may be subject to generation and -corruption, as long as it is substance it is not subject to separation -and division. - -[23] The four first Councils were 1. That of Nice in the year 345, -under the Emperor Constantine the Great, and under Pope Sylvester I.; -2. That of Constantinople in the year 381, under the Emperors Gratian, -Valentinian and Theodore and the Pope Damase I.; 3. That of Ephesus in -the year 431, under the Emperor Theodore, the younger, and Valentinian -and under the Pope Celestin; 4. That of Chalcedon in the year 451, -under Valentinian and Martian, and under Pope Leo I. - -[24] These, among us, are the Astrologers and Fanatics. - -[25] The Talmud remarks that the Rabbins deliberated whether they -should omit the Book of Proverbs and that of Ecclesiastes from the -number of canonicals, and would have done so had they not found -in several places that they eulogized the Mosaic law. They would -have done the same with the prophecies of Ezekiel had not a certain -Chananias undertook to harmonize them with the same law. - -[26] The versions that we have differ greatly in a thousand places, -one with another, until the end of the book. - -[27] See Tertullian ante, also Hobbes' Leviathan, C. 12, p. 56. - -[28] This word must not be taken in the ordinary sense, for what -is called a magician among learned people means an adroit man, a -skillful charlatan, and a subtle juggler whose entire art consists -in dexterity and skill, and not in any compact with the devil as the -common people believe. - -[29] He remained from time to time in a solitary place under pretext -of privately conferring with God, and by this pretended intercourse -with the Divinity he taught them a respect and obedience which was, -in the meanwhile, unlimited. - -[30] See Book of Kings, Chapter II. - -[31] Romulus drowned himself in the morass of Cherres, and his body not -being found, it was believed that he was raised to heaven and deified. - -When Romulus was reviewing his forces in the plain of Caprae there -suddenly arose a thunderstorm during which he was enveloped in so thick -a cloud that he was lost to the view of his army: nor thereafter on -this earth was Romulus seen. Livy I. 1, c. 16. - -[32] Empedocles, a celebrated philosopher, threw himself into the -crater of Mount Etna, to cause the belief that, like Romulus, he was -raised to heaven. - -[33] It is recorded by Livy (liber II., c. 21,) that there is a grove -through which flowed a perennial stream, taking its origin in a dark -cave, in which Numa was accustomed to meet the goddess, and to receive -instructions as to his political and religious institutions. - -[34] Breath or inspiration of the Gods. - -[35] The Tartars assert that Genghis Khan was born of a virgin, and -that Foh, according to the Chinese belief, derived his origin from -a virgin rendered pregnant by the rays of the sun. - -Since the introduction of the umbrella or sun-shade into the Central -Flowery Kingdom occurrences like the latter have been infrequent. - -[36] Celsus says, in Origen, that Jesus Christ was a native of a -little hamlet in Judea, and that his mother was a poor villager who -only existed by her labor. Having been convicted of adultery with -a soldier named Pandira, she was induced to flee by her betrothed, -who was a carpenter by trade, who condoned their offence, and they -wandered miserably from place to place. She was secretly delivered -of Jesus, and finding themselves in want, they were constrained to -flee to Egypt. After several years, his services being of no value -to the Egyptians, he returned to his own country, where, quite proud -of the miracles he knew how to perform, he proclaimed himself God. - -Human nature was at those times not fundamentally different from what -it is now, and we need, therefore, not be surprised to hear that one -of the stalwart Roman warriors, whose name was Pandira, fell in love -with one of the dark-eyed daughters of Nazareth, and that the fruit -of their "illegitimate" union was a son whom they called Jehoshua, -and who inherited from his father the manly pride of the Roman, -and from his Jewish mother his almost feminine beauty and modesty. - -Of Jehoshua's mother, little is to be said. * * * * * Ignorant, -innocent, and of modest manners, uneducated but kind, sympathetic and -beautiful, Stada, like many others of her sex, was guided more by the -decision of her heart than by the calculations of her intellect. Her -heart yearned for love and she hoped to find in Pandira the realization -of her ideal.--Life of Jehoshua, The Prophet of Nazareth, an Occult -Study and a Key to the Bible. Franz Hartmann, M. D., Boston, 1889. - -[37] A beautiful dove overshadowed a virgin; there is nothing -surprising in that. It happened frequently in Lydia, and the swan of -Leda is the counterpart of the dove of Mary. - - -Qu'un beau Pigeon a tire d'aile When a pretty dove under her wing -Vienne abombrer une Pucelle, Happens to conceal a Virgin, -Rien n'est suprenant en cela; There is nothing surprising in that. -L'on en vit autant en Lydie. The same thing is known in Lydia, -Et le beau Cygne de Leda For the beautiful swan of Leda -Vaut bien le Pigeon de Marie. Is just as good as Mary's pigeon. - - -[38] In the book of Samuel, chap. vii, it is related that the -Israelites being discontented with the sons of Samuel who judged them, -demanded a King, the same as other nations, with whom they wished -to conform. - -[39] Jesus Christ was of the sect of the Pharisees, or the poor, -who were opposed to the Sadducees, who formed the sect of the rich. - -[40] By this Norman reply he eluded the question. A Norman never says -yes, or no. Blason populaire de la Normandie. - -[41] Vide Boniface VIII. (1294) and Leo X. (1513) Boniface said -that men had the same souls as beasts, and that these human and -bestial souls lived no longer than each other. The Gospel also -says that all other laws teach several virtues and several lies; -for example, a Trinity which is false, the child-birth of a Virgin -which is impossible, and the incarnation and transubstantiation which -are ridiculous. I do not believe, continued he, other than that the -Virgin was a she-ass, and her son the issue of a she-ass. - -Leo X. went one day to a room where his treasures were kept, and -exclaimed "we must admit that this fable of Jesus Christ has been -quite profitable to us." - -[42] The belief in the Christian doctrine is strange and wild to reason -and human judgment. It is contrary to all Philosophy and discourse of -Truth, as may be seen in all the articles of faith which can neither -be comprehended nor understood by human intellect, for they appear -impossible and quite strange. Mankind, in order to believe and receive -them, must control and subject his reason, submitting his understanding -to the obedience of the faith. St. Paul says that if man considers -and hears philosophy and measures things by the compass of Truth, -he will forsake all, and ridicule it as folly. - -That is the avowal made by Charron in a book entitled "The Three -Truths," page 180. Edition of Bordeaux, 1593. (This inserted -note is written on the back of a portion of a letter addressed to -"Prince graaft by de Spiegelstraat. A Amsterdam," postmarked "Ce -4e. Aout. 1746.") - -[43] Hermaphrodites. - -[44] Which determined the Emperor Julian to abandon the sect of -Nazarenes whose faith he regarded as a vulgar fiction of the human -mind, which he found based solely on a simple tale of Perdiccas. - -[45] Also his belief in visions and the legend of his translation -to Heaven. - -[46] A friend of the celebrated Golius having asked what the Mahometans -said of their prophet, this wise professor sent him the following -extract which contains an abridgement of the life of that Impostor -taken from a manuscript in the Turkish language: "The Lord Mahomet -Mustapha, of glorious memory, the greatest of the Prophets, was born -in the fortieth year of the Empire of Anal Schirwan, the Just. His -holy nativity happened the twelfth day in the second third of the -month Rabia. Now, after the fortieth year of his age had passed, he -was divinely inspired, received the crown of prophecy and the robe of -Legation, which were brought him from God by the faithful messenger -Gabriel, with instructions to call mankind to Islamism. After this -inspiration from God was received, he dwelt at Mecca for thirteen -years. He left there aged fifty-three years the eighth day of the -month Rabia, which was a Friday, and took refuge at Medina. Now, it was -there, after his retreat the twentieth day of the eleventh month, and -the sixty-third year of his blessed life, he succeeded to the enjoyment -of the divine presence. Some say that he was born while Abelaka, [47] -his father, was yet living, others say after his death. Lady Amina, -a daughter of the Wahabees, gave him for nurse lady Halima, of the -tribe of Beni-Saad. Abdo Imutalib, [47] his grandfather, gave him the -blessed name of Mahomet. He had four sons and four daughters. The sons -were Kasim, Ibrahim, Thajib and Thahir, and the daughters, Fatima, -Omokeltum, Rakia and Zeineb. The companions of this august envoy of -God were Abulekir, Omar, Osman and Ali, all of sacred memory. - -[47] These names, Abdul-Motallab and Abdallah, in Arabic, seem to be -rendered Abdo-Imutalib and Abelaka in the Turkish language.--A. N. - -[48] This includes Numa Pompilius.--A. N. - -[49] Hades. - -[50] "Mahomet," says the Count de Boulainvilliers, "was ignorant of -common knowledge, as I believe, but he assuredly knew much of what a -great traveler might acquire with much native wit, when he employed it -usefully. He was not ignorant of his own language, the use of which, -and not by reading, taught him its nicety and beauty. He was not -ignorant of the art of knowing how to render odious what was truly -culpable, and to portray the truth with simple and lively colors in -a manner which could not be forgotten. In fact, all that he has said -is true in comparison with the essential dogmas of religion, but he -has not said all that is true. It is in that particular alone that -our Religion differs from his." He adds further on, "that Mahomet was -neither rude nor barbarous, that he conducted his enterprise with all -the art, delicacy, constancy, intrepidity, and all the other great -qualities which would have actuated Alexander or Cesar were they in -his place." Life of Mahomet, by Count de Boulainvilliers. Book II., -pp. 266-7-8. Amsterdam Edition, 1731. - -[51] Genesis ch. xxviii., v. 18. - -[52] (?)Those holding sinecures. - -[53] A sect of East Indian philosophers who went about almost naked, -ate no flesh, renounced all bodily pleasures, and simply contemplated -nature. - -The "Pre-Adamite doctrine," similar to the above, was published by -Isaac de Peyrere about 1655. These fanatics believed that mankind -lost none of their innocence by the fall of Adam. Both men and -women made their appearance in the streets of Munster, France, in -puris naturalibus, as did our first parents in the Garden of Eden, -before the fruit incident, which brought so much trouble into the -world. The magistrates failed to put them down, and the military had -some difficulty in abolishing this absurdity.--A. N. - -[54] An Intercessor, applied to the Holy Spirit. - -[55] Average seems to indicate the VI. Commandment.--A. N. - -[56] Exodus xxxii, 31, 32. And Moses returned unto the Lord, and -said, Oh, this people have sinned a great sin, and have made them -gods of gold. - -Yet now, if thou wilt forgive their sin, and if not, blot me, I pray -thee, out of thy book which thou hast written. - -[57] Exodus iv, 24, 25, 26. Then Zipporah took a sharp stone, and cut -off the foreskin of her son, and cast it at his (?the Lord's) feet, -and said, Surely a bloody husband art thou to me. - -So he (the Lord) let him (Moses) go: then she said, a bloody husband -thou art, because of the circumcision. - -[58] Numbers xx, 12. And the Lord spake unto Moses and Aaron, because -ye believed me not, to sanctify me in the eyes of the children of -Israel, therefore ye shall not bring this congregation into the land -which I have given them. - -[59] Exodus xxxii. 11. And Moses besought the Lord his God, and said, -Lord why doth thy wrath wax hot against thy people, which thou hast -brought forth out of the land of Egypt, with great power, and with -a mighty hand? - -Numbers xii. 8. With him (Moses) will I speak mouth to mouth, even -apparent and not in dark speeches; and the similitude of the Lord -shall he behold: wherefore then were ye not afraid to speak against -my servant Moses? - -[60] Exodus xxxiii. 20. Behold, I send an Angel before thee, to keep -thee in the way, and to bring thee in the place which I have prepared. - -[61] Matthew V. Sermon on the Mount, 17. Think not that I am come to -destroy the law, etc. Matt. x, 2? names Apostles. - -[62] Deuteronomy xviii, 21, 22. And if thou say in thine heart, -How shall we know the word which the Lord hath not spoken? - -When a prophet speaketh in the name of the Lord, if the thing follow -not, nor come to pass, that is the thing which the Lord hath not -spoken, but the prophet hath spoken it presumptuously: thou shalt -not be afraid of him. - -[63] Paul to Timothy (I.) I. 4. Neither give heed to fables and -endless genealogies, etc. - -[64] Genesis xxvi, 34, 35. And Esau was forty years old when he took -to wife Judith the daughter of Beeri, the Hittite, and Bashemath the -daughter of Elon, the Hittite, which were a grief of mind unto Isaac -and Rebekah. - -Genesis xxviii, 9. Then went Esau unto Ishmael, and took unto the -wives which he had, Mahalath, the daughter of Ishmael, Abraham's son, -the sister of Nabajoth, to be his wife. - -Genesis xxxvi, 2, 3. Esau took his wives of the daughters of Canaan, -Adah, the daughter of Elon, the Hittite, and Aholibamah, the daughter -of Anah, the daughter of Zibeon, the Hivite, and Bashemath, Ishmael's -daughter, sister of Nabajoth. - -[65] Acts xv. 10. Now therefore why tempt ye God, to put a yoke upon -the neck of the disciples, which neither our fathers nor we were able -to bear? - -[66] Galatians 3, 4. Even so we when we were children, were in -bondage under the elements of the world: but when the fulness of the -time was come, God sent forth his Son, made of a woman, made under -the law. v. 9. But now after that ye have known God, or rather are -known of God, how turn ye again to the weak and beggarly elements, -whereunto ye desire again to be in bondage. - -v. 30. Nevertheless what saith the Scripture? cast out the bond-woman -and her son: for the son of the bond-woman shall not be heir with -the son of the free-woman. - -v. 24. Which things are an allegory: for these are the two covenants; -the one from the mount of Sinai, which gendereth to bondage, which -is Agar. - -Galatians v. 2, 3. Behold, I Paul say unto you, that if ye be -circumcised, Christ shall profit you nothing. For I testify again to -every man that is circumcised, that is a debtor to do the whole law. - -[67] II. Cor. iii., 6-10. Who also hath made us able ministers of the -New Testament, not of the letter, but of the spirit; for the letter -killeth, but the spirit giveth life. But if the ministration of death, -written and engraven in stones, was glorious, so that the children -of Israel could not steadfastly behold the face of Moses for the -glory of his countenance; which glory was to be done away: How shall -not the ministration of the spirit be rather glorious? For if the -ministration of condemnation be glory, much more doth the ministration -of righteousness exceed in glory. For even that which was made glorious -had no glory in this respect, by reason of the glory that excelleth. - -II. Cor. v. 10. For we must all appear before the judgment seat -of Christ; that everyone may receive the things done in his body, -according to that he hath done, whether it be good or bad. - -[68] Acts xvi, 1, 2, 3. Then came he to Derbe and Lystra, and behold, -a certain disciple was there, named Timotheus, the son of a certain -woman which was a Jewess, and believed, but his father was a Greek; -which was well reported of by the brethren that were at Lystra and -Iconium. Him would Paul have to go forth with him, and took and -circumcised him, because of the Jews which were in those quarters, -for they knew all that his father was a Greek. - - - - - - - -End of Project Gutenberg's De Tribus Impostoribus, A. 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