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diff --git a/old/50715.txt b/old/50715.txt deleted file mode 100644 index d1275cd..0000000 --- a/old/50715.txt +++ /dev/null @@ -1,5249 +0,0 @@ -Project Gutenberg's De Tribus Impostoribus, A. 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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