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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..bc861b8 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #50534 (https://www.gutenberg.org/ebooks/50534) diff --git a/old/50534-8.txt b/old/50534-8.txt deleted file mode 100644 index 97e2132..0000000 --- a/old/50534-8.txt +++ /dev/null @@ -1,3587 +0,0 @@ -The Project Gutenberg EBook of The Three Impostors, by -Anonymous and Jean Maximilien Lucas - -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: The Three Impostors - -Author: Anonymous - Jean Maximilien Lucas - -Release Date: November 22, 2015 [EBook #50534] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE THREE IMPOSTORS *** - - - - -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.) - - - - - - - - - THE - THREE IMPOSTORS. - - - - TRANSLATED - (WITH NOTES AND ILLUSTRATIONS,) - FROM THE FRENCH EDITION OF THE WORK, - PUBLISHED AT AMSTERDAM, 1776. - - - - RE-PUBLISHED BY - G. VALE, "BEACON" OFFICE, 3 FRANKLIN-SQUARE, - NEW-YORK: - 1846. - - - - - - - -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 -an excellent antidote to Superstition and Intolerance, and 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 humania me alienum puto." - - - Dundee, September 1844. - - - - - - - -CONTENTS OF THE PRELIMINARY DISSERTATION. - - -DISQUISITIONS on the book entitled "The Three Impostors." - -ANSWER to the dissertation of M. de la Monnoye on the work entitled -"The Three Impostors." - -COPY of Part 2d, Vol. 1., Article ix. of "Literary Memoirs," published -at the Hague by Henry du Sauzet, 1716. - - - - - - - - DISQUISITIONS - ON THE BOOK ENTITLED - THE THREE IMPOSTORS. - - -It has long been a disputed point if there was at anytime a book -printed and bearing the title of "The Three Impostors." - -M. de la Monnoye, having been informed that a learned German [1] -intended to publish a dissertation the object of which was to prove -that this work had really been printed, wrote a letter, in refutation, -to one of his friends; this letter was given by M. Bayle to M. Basnage -de Bauval, who in February 1694, gave an extract from it in his -"History of the works of celebrated and learned men." At a later -period M. de la Monnoye entered more fully into the subject, in a -letter dated at Paris 16th of June, 1712, and addressed to President -Bouhier, in which letter, he says, will be found an abridged but -complete account of this remarkable book. - -He condemns at once the opinion of those who attribute the work -to the Emperor Frederick. The false charge, he says, took its rise -from a passage in the appendix to a discourse concerning Antichrist, -and published by Grotius, wherein he speaks as follows [2]: "Far -be it from me to attribute the book called 'The Three Impostors,' -either to the Pope, or to the opponents of the Pope; long ago the -enemies of the Emperor Frederick Barbarossa set abroad the report -of such a book, as having been written by his command; but from that -period nobody has seen it; for which reason I consider it apocryphal." - -Colomiez quotes this, page 28 of his "Historical Miscellanies;" -but he adds that there are some blunders--that it was not Frederick -I. (Barbarossa,) on whom they intended to fix the authorship, -but Frederick II. his grandson. This he says, is apparent from the -letters of Pierre des Vignes, the secretary and chancellor of the -second Frederick, and from Matthew Paris; inasmuch as they record, -that this monarch was blamed for having said that the world had been -led aside by "Three Impostors;" but by no means that he had written a -book having such a title. The Emperor denied in the strongest terms, -that he ever made use of any expression to that effect. He detested -the blasphemy with which they charged him, and declared that it was -an atrocious calumny; more shame to Lipsius and other writers who -have condemned him without sufficiently looking into the evidences. - -Averroes, nearly a century previous, had jeered at the three religions, -saying [3]; that "the Jewish religion was a law for children; the -Christian religion a law which it was impossible to follow; and the -Mahometan religion a law in favor of swine." [4] - -Since then, many people have written with great freedom on this -same subject. - -We read in the works of Thomas de Catimpre, that M. Simon de Tournay -had said that "Three Seducers"--Moses, Jesus Christ, and Mahomet, -had "mystified mankind with their doctrines." This is evidently -the M. Simon de Churnay, of whom Matthew Paris relates some other -improprieties, and the same individual whom Polydore Virgil styles -de Turwai, the orthography in both instances having been mismanaged. - -Amongst the manuscripts of the Abbe Colbert's library, obtained -possession of by our sovereign in 1732, there is one numbered 2071, -written by Alvaro Pelagius, a Spaniard of the Cordelian order, -bishop of Salves and Algarve, and well known on account of his work, -"The Lamentation of the Church." He states that an individual named -Scotus, of the same order as himself and a Jacobin, was at that time a -prisoner at Lisbon on a charge of blasphemy. Scotus, it would appear, -had said that he considered Moses, Jesus Christ and Mahomet as "Three -Impostors;" for that, the first had deceived the Jews; the second -the Christians; and the third the Saracens. [5] - -Gabriel Barlette, in his sermon upon St. Andrew, alludes to Porphyry -in this way; "and therefore the notion of Porphyry is absurd, when -he says that there had existed three individuals who had turned -over the world to their own opinions; the first being Moses amongst -the Jewish people--the second Mahomet, and the third Christ." [6] -A strange chronologist to stamp the era of Christ and Porphyry after -that of Mahomet! - -The Manuscripts of the Vatican, quoted by Odomir Rainoldo in the -nineteenth volume of his Ecclesiastical Annals, mention one Jeannin -de Solcia, a canon at Bergame, a doctor of civil and canon law, -known from a decree of Pope Pius II., as Javinus de Solcia. He -was condemned on the 14th November 1459 for having maintained this -impiety--that Moses, Jesus Christ, and Mahomet had ruled the world -at their pleasure. "Mundum pro suarem libito voluntatum rexisse." - -John Louis Vivaldo de Mondovi, who wrote in 1506, and amongst whose -works there is a treatise on "The Twelve persecutions of the Church -of God," says, in his chapter upon the sixth persecution, that there -were people who dared to dispute, which of the three law-givers had -been most followed, Jesus Christ, Moses, or Mahomet. [7] - -Herman Ristwyk, a Dutchman, burned at the Hague in 1512, sneered at -the Jewish and Christian religions. He does not speak of the Mahometan -creed; but a man who could regard Moses and Jesus Christ as impostors, -could entertain no better opinion of Mahomet. - -Now we must turn to an author, name unknown, but accused of -blasphemy against Jesus Christ. The charge was founded upon some -papers discovered at Geneva in 1547, amongst the documents belonging -to M. Gruet. An Italian, named Fausto da Longiano, had begun a work -which he entitled "The Temple of Truth," in which he undertakes -no less than to overturn all religions. "I have," he says, "begun -another work entitled 'The Temple of Truth.' It is probable that I may -divide it into thirty books. In this work will be found the extinction -of all sects--Jews, Christian, Mahometan, and other superstitions; -and matters will be brought back to their first principles." - -Now, amongst the letters of Aretino addressed to Fausto, there is -not one to be met with which alludes in any way whatever to this -work. Perhaps it had never been written, and although it had been -published, it must have been a very different book from the one in -question; of which, they pretend that there are some copies in the -libraries in Germany, printed in folio, and written in High Dutch. - -Claude Beauregard, better known under his Latin appellation -Berigardus, a professor of philosophy, first at Paris, next at Pisa, -and latterly at Padua, quotes or forges a passage from the work, -"The Three Impostors," in which the miracles which Moses performed in -Egypt are attributed to the superiority of his demon [8] over that -of the Magicians of Pharoah. Giordano Bruno who was burned at Rome, -17th Feb. 1600, was accused of having advanced something much to the -same effect. But although Beauregard and Bruno have indulged in such -reveries, and have thought proper to assert that they quoted from -the work in question, is this a certain proof that they had read -the book? If so they would doubtless have stated whether it was in -manuscript, or in print, and referred to the size and the place where -they found it. - -Tentzelius, trusting to one of his friends, a pretended ocular witness, -gives a description of the book, and specifies the number of leaves -and sheets; and attempting to prove in chap. III. of his work that -the ambition of legislators is the only source of all religions, -he gives as examples Moses, Jesus Christ, and Mahomet. Struvius, -after Tentzelius, enters into the same subject, but finding nothing -but what a clever fabulist might invent, he seems much inclined to -disbelieve in the existence of the book. - -A journalist at Leipsic, in his "acta eruditarum," dated Jan. 1709, -pp. 36 and 37, gives the following extract from a letter addressed to -him: "Having occasion to be in Saxony I saw, in the Library of M..., -a book entitled "The Three Impostors." It is an 8vo volume, in Latin, -without the name of the printer or the date of its publication; -but to judge from the letter it appears to have been published in -Germany. It was to no purpose that I tried to obtain permission to -read the whole work. The proprietor of the book, a man of sensitive -piety, would not consent to it. I have since learned that a celebrated -professor at Stuttgard had offered a great sum of money for the -volume. Shortly afterwards I went to Nuremberg, and in talking of -this work to M. Andre Mylhdorf, a man respectable alike for his -age, and from his learning, he assured me he had read it, and that -M. Wolfer a clergyman had lent it to him. From the manner in which -he spoke, I thought it might be a copy of the one alluded to above, -and I concluded that it was unquestionably the book referred to; -but not that it was in octavo, nor of so old a date, nor perhaps so -accurate." The writer of the foregoing was able to throw more light -upon the subject and ought to have done so; for it is not enough to -say that he had seen the book--he must produce evidence that he had -seen it, otherwise he ought to be classed with those who promulgate -opinions founded on mere report; in which category we must include -all the authors to whom reference is made in this disquisition. - -The first who makes mention of the book as it existed in 1543, -is William Postel, in his treatise on the agreement of the Alcoran -with the doctrines of the Lutherans or the Evangelists. He calls -the work "Anevangelistes," and attempts in it to bring the Lutheran -doctrines into utter disrepute by proving that they lead straightway -to Atheism. To support his argument he instances three or four -productions written, as he says, by Atheists, whom he declares to have -been the first disciples of this new Gospel. He adds, "my opinion -can be vindicated by reference to an infamous pamphlet written by -Villanovanus relative to three works respectively entitled 'The Cymbal -of the World,' 'Pantagruel,' and the 'New Islands;' the authors of -which works were the standard-bearers of the Atheistical party." - -This Villanovanus, whom Postel asserts to be the author of the book -"The Three Impostors," was Michel Servetus the son of a notary, -born in 1509, at Villanueva in Aragon, who assumed the name of -Villanovanus, in a preface to a Bible which was printed for him -at Lyons, 1542, by Hugues de la Porte. In France his designation -was Villeneuve, under which title he was impeached, after he had -published at Vienna, in Dauphiny, 1553, (the year before his death) -the work entitled "Christianity restored;" a book extremely rare, -on account of the trouble which they took at Geneva to find out the -copies of the work and get them burned. In the authentic list of the -writings of Servetus, however, we do not find mention made of "The -Three Impostors." Neither Calvin nor Beza, nor Alexander Morus, nor -any other defender of the Huguenot party who wrote against Servetus, -and whose interest it was to justify his punishment, and to convict -him of having written this work, has laid it to his charge. Postel, -an ex-Jesuit, was the first to do so, without grounds. - -Florimond de Remond, a councillor in the Senate at Bordeaux, writes -decidedly that he had seen this book in print. His words are; -"James Curio, in his Chronology 1556, asserts that the Palatinate -was filled with scoffers at religion, the Lievanistes, viz. a sect -who considered the Sacred Writings as fabulous, and more especially -those of Moses, the great Lawgiver of God. Is there not a book, 'The -Three Impostors,' defaming the three religions which alone acknowledge -the true God--the Jewish, the Christian, and the Mahometan?--a book -composed in Germany, but printed elsewhere at the exact moment when -these heretics are employing this individual to spread abroad their -doctrines? The very title shows the character of the age which has -dared to publish so impious a treatise. I would have referred to -it unless Osius and Genebrard had spoken to me on the subject. I -recollect that in my earlier days I saw a copy of this work at the -College of Presle. It belonged to Ramus, a man distinguished for his -extraordinary learning, and who was then employed in deep researches -into the mysteries connected with religious belief; which subject he -intended to treat in a philosophical manner. At this time they were -circulating this iniquitous work amongst the learned, who were very -desirous to see it." A curious inquirer into secrets! - -Everybody knows Florimond de Remond as an insignificant -scribbler. There are three remarkable sayings in currency against him; -that "he built without money, that he was a judge without principle, -and an author without knowledge. [9]" We know also that he always lent -his name to P. Richeaume, a Jesuite much hated by the Protestants, -who cloaked his own name by assuming that of the councillor of -Bordeaux. Now, if Osius and Genebrard had spoken as decidedly as -Florimond de Remond, there might have been somewhat to rest upon; -but see what Genebrard says in the thirty-ninth page of his answer -to Lambert Danan, printed (octavo) at Paris 1581. [10] "They (his -own party) have not driven Blandratus, nor Alciatus, nor Ochinus -into Mahometanism; nor have they induced Valleus to profess himself -an Atheist; neither have they enticed any one whatever to circulate -the work called "The Three Impostors," wherein Christ the Lord is -alluded to as the second, the other two being Moses and Mahomet." - -Is that the way to identify this impious book? and Genebrard, forsooth -had seen it! And can it be, that in the present day people will -attempt to get up regular proof to show that such a work exists? It -is a well known fact that, in all ages, many lies have been palmed -off in reference to books which could never be discovered, although -individuals declare that they had seen them and even went so far as -to mention the places where they had been favoured with their perusal. - -It has been said that this work was in the library of M. Salvius, the -Swedish ambassador, at Munster, and that Queen Christina, unwilling -to ask it of him while he lived, immediately sent M. Bourdelet, -her chief physician, to entreat his widow to satisfy her curiosity, -when he was informed that M. Salvius, having been seized with remorse -of conscience on the night of his death, made them burn the work in -his presence. A short time afterwards Christiana enquired eagerly -after the "Colloquium Heptaplomers" by Bodin, a manuscript, at that -period extremely rare; after a long search it was found, but whatever -desire the Queen had to see the work in question, and although it was -sought after in all the libraries of Europe, she died without having -discovered it. Ought we not therefore to conclude that it was never -in existence? Without doubt the pains taken by Christina would have -led to the discovery of that book which Postel declares was printed -in 1543, and which Florimond de Remond says appeared in 1556. Since -then different individuals have assigned to it other dates. - -In 1654, Jean Baptiste Morin, a celebrated doctor and mathematician, -wrote a letter under the name of Vincent Panurge, which he addressed -to himself in this way, "An epistle to that most eminent physician, -John Baptist Morin, concerning the 'Three Impostors'. [11]" The -three impostors to whom he refers were Gassendi, Neure, and Bernier, -whom he wished to satirize under this title. Christian Kortholt in -1680 employed the same terms in his work against Hebert, Hobbes, -and Spinoza. Such has been the use which the learned have made of -this work when they wrote against their opponents, and in this way -have they drawn upon the credulity of comparatively ignorant people, -who, caring little to examine the evidences, have been deceived at -once. Is it possible, that if such a work had really existed, it would -not have been refuted; just as they refuted the work concerning the -Pre-Adamites, [12] written by M. de la Peyrere,--the discourses of -Spinoza, and the publications of Bodin? The "Colloquium Heptaplomeres," -although in manuscript, has been answered; would "The Three Impostors" -have met with more favour? How comes it that it has not been condemned, -and placed in the Index Expurgatorius, and how has it escaped cremation -by the hands of the common hangman? Books against morality have been -sometimes tolerated, but those which strongly attack Religion do not -escape with impunity. Florimond de Remond, who says that he had seen -the book, asserts that he was at that time a youth, old enough perhaps -to write fairy tales; he quotes Ramus who had been dead for thirty -years, and could not convict him of falsehood; he quotes Osius and -Genebrard, but in in vague terms, and without pointing out the passage -in their works. He says that they were circulating this work--a work -which if it existed, would unquestionably have been put under lock -and key. Our opponents may produce a passage from Sir Thomas Browne, -who, in the 19th sec. part I. of his work styled "Religio Medici," -translated from English into Latin by a distinguished scholar, uses -the following words; "this impious man, the author of this blasphemous -work, 'The Three Impostors,' although a stranger to every religion, -inasmuch as he was neither a Jew, a Mahometan, nor a Christian, was -nevertheless evidently not an Atheist. [13]" From this they would -infer that he must have seen the book, when he speaks in such terms -of its author. Now, Sir Thomas only says that Bernard Ochinus, who -in his opinion was the author of the work, (as he hints in a foot -note,) was more of a Deist than an Atheist, and that any Deist of -ordinary average intellect and information, was capable of planning -and executing such a design. Molikius, in a note upon the passage, -denies and justly, that this work was written by Ochinus, for they -assert that it was written in Latin, and we know that Ochinus never -wrote but in Italian; moreover if he had been suspected of having -any connection with this work, his enemies, who made so much clamour -against his dialogues concerning the Trinity and Polygamy, would not -have spared him. But how can we reconcile Browne and Genebrard who -consider Ochinus as a Mahometan, and at the same time declare that he -was neither a disciple of Moses, nor of Jesus Christ, nor of Mahomet! - -Naude, by a strange mistake attributes the work to Villeneuve, -a comparatively ignorant writer, and Ernstius declares that at -Rome he had learned from Campannelle, that Muret, a polished and -accomplished author, had written the work more than two centuries after -Villaneuve. Ernstius is mistaken. Campannelle also refutes himself, -for in the preface to his work, "Atheism overthrown," and still more -explicitly in his discourse, "Paganism indefensible," he affirms -that this work came from Germany, but that it was the composition of -Muret; a statement entirely opposite to that of Florimond de Remond -alluded to before, which holds that the work was written in Germany -but published elsewhere. Muret has therefore been falsely accused, -and stands in need of no apology. They have judged of his religion -from his life. The Huguenot party, vexed that after embracing their -doctrines he had abandoned them forever, did not spare him on this -occasion, and Beza, in his "Ecclesiastical History," reproaches -him with two crimes, the second being Atheism. Julius Scaliger, -nettled by a jeu d'esprit of Muret's against him, has been led to do -him injustice [14]. "Muret," he says maliciously, "would have been -a better Christian if he had believed in God; I am aware that he -tried to persuade others to do so." In this way have originated false -impressions against Muret. Instead of respecting his exemplary piety, -of which he gave striking evidence in the last years of his existence, -they set themselves half a century after his death, to blacken his -character by accusing him of crimes which were unknown to his most -avowed enemies, and with which, in his life-time, we are certain that -he never was charged. Some ignorant writers who possess no critical -acumen, have impeached without any reason whatever the first individual -who occurred to their memory. Stephen Dolet of Orleans, Frances Pucci -of Florence, John Milton of London, and Merula, a renegade Mahometan, -have done so; they have accused Peter Aretin, merely because he was -a fearless and licentious writer, without reflecting that he was an -uncultivated man, of no learning and scarcely master of his native -tongue. For similar reasons they have blamed Poggio and others, and -have even gone so far back as Boccaccio, most likely on account of -the third tale in his Decameron, where he recounts the fable of three -similar rings, of which he makes a dangerous application to the Jewish, -Christian, and Mahometan religions, as if insinuating that they might -be embraced indifferently, since it was impossible to decide which -of them ought to have the preference. Neither have these writers -forgot Machiavel; and Decker impeaches Rabelais. The Dutchman also -who translates into French the "Religio Medici" of Sir Thomas Browne, -in the notes to his 20th chap. accuses Erasmus as well as Machiavel. - -With more apparent reason they attack both Pompanacius and Cardan. The -former, in his treatise on the immortality of the soul, where he -reasons as a philosopher and speaks abstractly of the Catholic -faith--in which (at the end of his work) he solemnly professes -himself a believer--is bold enough to add that the doctrine of the -immortality of the soul had been propounded by the originators of -every religious creed in order to keep their followers in thrall, and -that therefore the majority of the human race had been duped. "If -the Jewish, Christian, and Mahometan religions," he continues, -"are all three of them impostures, it follows that the half of -mankind are mistaken." This absurd reasoning, in spite of the -precautions of Pompanacius, reached Jacques Carpentier, and induced -him to exclaim, "Can any thing be conceived of more truly pernicious -than this scepticism, coming as it does from a Christian school of -theology. [15]" - -Cardan goes still farther wrong in the eleventh of his discourses -"On Sophistry," where, after minutely comparing Paganism, Judaism, -Christianity, and Mahometanism, and setting the one to contradict -the other, without expressing belief in any of them, he finishes -rashly in this way; "his igitur arbitrio victoriæ relictes," that is, -he leaves it to chance to decide the victory; an expression however -which he himself corrected in the second edition of his work.--This -retraction did not save him from being most bitterly attacked three -years afterward by Joseph Scaliger, on account of the fearful import -of the language he had made use of, and of the indifference it showed -on the part of Cardan as to which of the four parties might gain -the victory, and as to whether that victory were gained by argument -or arms. - -In the last article of the work "Naudiana," which is a rhapsodical -compound of blunders and falsehood, there are some confused references -to "The Three Impostors." The author asserts that Ramus had attributed -it to Postel; nothing whatever can be found in the writings of Ramus -to establish this. Postel was a singular visionary. Henry Stephanus -relates that he had been heard to say, that out of the three religions, -the Jewish, the Christian, and the Mahometan, a good one might be -made. However, in no part of his work does he call in question the -mission of Moses, or the divinity of Christ; neither does he venture -to maintain in exact terms that the devout Venetian Hospitaller, -whom he calls "his mother Jeanne," would be the Redeemer of women, -as Christ had been the Redeemer of men. After explaining that in -men there is a masculine part, the animus, and a feminine part, the -anima, he has the absurdity to add that both parts were corrupted -by sin and that "his mother Jeanne" might restore the feminine as -Christ had restored the masculine. The book in which he utters this -absurdity was printed at Paris in 1553, and is by no means so rare but -that copies may easily be found. From it we can gather that he would -have published the other works also, if it had been true that he had -reached this pitch of blasphemy. So far from this being the case, -he writes (1543) that the book was written by Michael Servetus; -and long afterwards he does not scruple to avenge himself on his -Huguenot calumniators, by accusing them, in a letter addressed to -Masius, (1563) of having themselves printed the work at Caen: "this -infamous commentary or discourse against Moses, Christ, and Mahomet, -was lately printed at Cæn, by those who profess themselves the keenest -supporters of the Calvinistic doctrines. [16]" In the same chapter of -"Naudiana," mention is made of one Barnaud, but in terms so perplexed -that little can be drawn from them except that he had seen an octavo -work of 98 pages, printed in 1613, entitled "The Geneva Booby." It -did not bear where it had been printed, neither was the author's -name given. Perhaps it might have been written by Henri de Sponde, -afterwards Bishop of Pamier; who says, that at that period there lived -a physician named Barnaud an Arian, who had composed this treatise. Now -this would make it of a comparatively recent date. The only sensible -article in "Naudiana" is towards its conclusion, where Naude, a man -of vast experience as a bibliologist, is made to declare that he had -never seen the work alluded to, that he did not believe such a work -had ever been printed, and that he considered every thing which had -been said on this subject as mere invention and fable. - -To this list may be added that notable atheist Julius Cæsar Vanini, -burned at Toulouse under the name of Lucilius Vaninus, who was accused -of having circulated this vile work in France some years before he -was put to death. - -If there are writers so credulous and devoid of common sense as to -believe in these incoherencies, asserting that the book was publicly -sold in many quarters of Europe, they ought to set the matter at rest -by producing a single copy; for it cannot be in the case supposed, that -the work is so rarely to be met with. But no person has seen a copy, -neither of the edition said to have been published by Christian Wechel -at Paris, about the middle of the 16th century, nor of that which they -attribute to Nachtegal, as printed at the Hague, 1614 or 1615. Father -Theophylus Reynaud states that the former had sunk into extreme poverty -from the visitations of heaven; and Muller relates of the latter that -he was banished from the Hague with infamy. Bayle in his dictionary -(article Wechell) clearly refutes the calumny against this printer; -and in regard to Nachtegal, Spizelius informs us that he was a native -of Alkmaer, and banished, not for having published this suppositious -work, but for having given utterance to other blasphemies. Now, when -we look over with attention and patience what Vincent Placcius says in -the folio edition of his immense work concerning "Anonymous writers, -and authors who write under false names," and what Christian Kertholt -says in his work revised by his son Sebastian regarding "The Three -Impostors," and finally what Struvius advances in his treatise (1706) -on "Learned Impostors," we can find nothing at all to prove that such -a work ever existed; and it is astonishing that Struvius, who in spite -of the most specious evidence which Tentzelius had offered him to -prove its existence, had always maintained the contrary, was at last -persuaded to believe that there really was such a work; and that too, -for the most frivolous reason which it is possible to conceive. - -In the preface of "Atheism Overthrown," he discovers that the author -of this work, in order to vindicate himself from the crime laid to -his charge, declares that "The Three Impostors" had been published -thirty years before he was born. This is a strange discovery, but -it appeared so satisfactory to Struvius that he ceased to doubt -in the existence of such a book, because he knew the year in which -Campannelle was born (1568.) and knew also that the book was printed -thirty years before this, viz. in 1538. Afterwards in pushing their -researches farther, they resolved to consider Boccaccio as the author -of the work, from a misinterpreted passage in Chap. 2, No. 6, in the -"Atheism Overthrown" where the following words occur; "Hence Boccaccio -in his impious fables, contends that there is no distinction between -the law of Moses, of Christ and of Mahomet, because they are as like -each other as the three similar rings. [17]" But does Campannelle, -in this passage intend to say that Boccaccio was the author of "The -Three Impostors?" So far is this from being the case, that he answers -elsewhere the objections of the Atheists against Boccaccio and the -book in question; and Struvius himself, in the 9th paragraph of his -dissertation on "Learned Impostors" quotes a passage from Ernstius, -which states that Campannelle had told him that the book was written by -Muret; now Muret having been born in 1526, and the book been printed -in 1538, he could only have been 12 years of age; at which time of -life we cannot suppose it possible that he was able to write a work of -this description. It follows therefore that this book, said to have -been written in Latin and printed in Germany, never existed. At no -period has there been a printed work, however rarely to be met with, -in reference to which very authentic and circumstantial information -could not be found. - -Although the works of Michael Servetus may never be met with, it has -always been well known that they were printed, and moreover where they -were printed. Before the publication of the two modern editions of the -"Cymbalum Mundi," composed by Bonnaventure de Perrieres, writing under -the assumed name of Thomas du Clevier, who says that he had translated -it from the Latin, and of which work only two ancient copies remain, -the one in the King's library and the other in that of M. Bigot at -Rouen;--before the publication of the the modern editions, it was an -ascertained fact that the work had been printed, and the date and -name of the bookseller were known. The case is exactly the same as -regards "The Blessings of Christianity, or the Scourge of the Faith," -the author of which, Geoffrey Vallee a native of Orleans, was hanged -and burned at Greve, on the 9th February 1573, after having adjured -his errors. It is a small octavo work of thirty pages, without date, -or the name of the place where it was printed; a trifle, feebly -reasoned, and now become so rare that perhaps the copy belonging to -Monsieur the Abbe d'Estrees is the only one to be found. But although -all these works had absolutely perished, no one could doubt their -previous existence, the facts on record concerning them being as true, -as those concerning 'The Three Impostors' are apocryphal. - - - - - - - - ANSWER - TO THE DISSERTATION OF MONSIEUR DE LA MONNOYE ON THE WORK ENTITLED - "THE THREE IMPOSTORS." - - -An attempt at discussion, which you will find at the end of the new -edition of "Menagiana," which has just been published in this country, -affords me the opportunity of giving some information to the public on -a subject which appears to call into exercise the ingenuity of almost -all the learned; and at the same time of vindicating the character -of many eminent men, and men of distinguished merit, who have been -attacked as the authors of the work which forms the subject of a -disquisition attributed to M. de la Monnoye. Without doubt this new -book is already in your possession; you will perceive that I allude -to "The Three Impostors." The author of the dissertation upholds the -non-existence of such a book, and attempts to establish his point by -bringing forward conjectures, without advancing any evidence capable -in the smallest degree of influencing the opinions of those who are -accustomed to examine before they decide. I will not undertake to -refute seriatim the articles contained in a dissertation, the substance -of which is to be found in a Latin discourse by M. Burkhard Gotthelf -Struve, on "Learned Impostors," printed for the second time at Geneva, -by Muller in 1706, and which M. de la Monnoye must have seen, because -he quotes from it. He will acknowledge that I am quite prepared -to overturn his arguments, 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 way in which I discovered it, -and as it is in my possession, I will subjoin a short but faithful -description of it. - -Being at Frankfort on the Main in 1706, I called one day in company -with a Jew, and a friend named Frecht, at that time a student in -Theology, on an eminent bookseller in whose establishment almost -every work was to be met with. We were examining his catalogue -when there entered a German officer, who addressed himself to the -proprietor in German, and asked him if he was ready to agree to his -proposals, or if another merchant should be sought after. Frecht, -who formerly was acquainted with the officer, saluted him and was -recognised. This gave an opportunity to my friend of asking the -officer, whose name was Trawsendorff, what transaction he had with -the bookseller. Trawsendorff told him that he had two manuscripts and -a very old book in his possession, by the sale of which he expected -to raise a sum of money against the approaching campaign, and that -the bookseller higgled on 50 Rix-dollars, being unwilling to advance -more than 450 for the three works, which he, (the officer), valued -at 500. This great sum of money demanded for two manuscripts and a -little book excited the curiosity of Frecht, who asked of his friend -if he might see the productions which he wished to sell at so dear -a rate. Trawsendorff immediately drew from his pocket a parchment -envelope, tied with a silk thread, which he opened, and from which -he took the three books. We went into the parlour of the bookseller -to examine them at our leisure, and the first which Frecht looked -at had been printed, but had a title written in Italian instead of -its real title, which had been defaced. It ran thus; "Spaccio della -Bestia triumphante," and did not appear to be of an ancient date. It -struck me as being the same work which Toland translated into English, -and printed some years ago, and the copies of which sell very high. - -The second we looked at was an old Latin manuscript written in a -character very difficult to decypher, without any title; but at the top -of the first page there were written these words, "Fredric the Emperor -wishes health to Otho, his most illustrious and dearest friend. [18]" - -The work opens with a letter, the first lines of which are as follows; -"I will send you as soon as possible a copy of the work on the three -most celebrated deceivers of mankind, a work written at my request -by a very learned man, and transcribed by my order for my library; -and along with it another work written in the same pure and polished -style, for, &c." [19] The third was also a Latin manuscript without -a title, commencing with a quotation from Cicero. - -Frecht having glanced over the books in a hurried way, fixed his -attention upon the second, of which he had often heard, and in respect -to which he had read many conflicting histories; and without looking -into the other two, he took Trawsendorff aside and told him that he -would easily find purchasers of the three works. He spoke little of -the Italian work, and by reading a few passages he showed him that -the other was a demonstration of Atheism. As the bookseller still -held to his terms, and would not come up to the officer's demand, -we went all three to the lodgings of Frecht, who having an object in -view called for wine, and while begging Trawsendorff to inform us how -he came by the works, he made him swallow so many bumpers that he -soon became half intoxicated, so that Frecht had little difficulty -in persuading him to leave with him the manuscript of "The Three -most celebrated Deceivers of Mankind;" but he made him take a solemn -oath that he would not copy it. On this condition, the work was to be -left with us from Wednesday till Sunday night, when Trawsendorff was -to call again and take his share of a few bottles of Frecht's wine, -which seemed to be much to his taste. - -As I had quite as much desire as Frecht to be acquainted with the -book, we sat down immediately to read it over, determining to sleep -very little until Sunday night. It was not very large--an octavo -work of ten sections, exclusive of the prefatory letter, but in so -small a character, and so full of contractions, besides being without -points, that we had much difficulty in decyphering the first page -in two hours. After this however we read it more easily, which made -me suggest to my friend a plan (rather Jesuitical) whereby he might -obtain a copy of this celebrated work without breaking his oath which -he had taken on compulsion;--that it was likely that Trawsendorff, -when he insisted that it should not be copied, only meant that he -should not transcribe the words--in short that we were quite at liberty -to translate it. To which Frecht consented after some scruples, and -we set to work immediately. On Sunday we were in possession of the -work a little before midnight. Trawsendorff afterwards got his 500 -rix-dollars for the work from a bookseller who had been commissioned -by a Prince of the House of Saxe to purchase it. The Prince knew that -it had been stolen from the Royal Library at Munich, when the Germans -obtained possession of the city after the defeat of the French and -Bavarians at Hochstet, and Trawsendorff acknowledged to us that, being -alone in the library of the Elector, the parchment envelope with its -yellow silk thread attracted his attention, and that he could not -resist the temptation to steal it: expecting that it contained some -rare production, in which he was not disappointed. - -To complete the history of this treatise, I will give you the -conjectures which Frecht and I made as to its origin. We agreed at -once that the "Illustrissimo Otho" to whom it was sent, was "Otho -the Illustrious," Duke of Bavaria, son of Louis I. and grandson of -"Otho the Great," Count of Schiven and Witelspach, to whom the Emperor -Frederick Barbarossa had given Bavaria as a reward for his fidelity, -after he took it away from "Henry the Lion," as a punishment for his -ingratitude. "Otho the Illustrious" succeeded his father Louis I., -in 1230, under the reign of Fredrick II., grandson of Frederick -Barbarossa, who had at that time quarrelled with the Count of -Rome on his return from Jerusalem. This led us to think that the -letters F. I. S. D. which followed the "Amico meo carissimo," denoted -Fredericus Imperator Salutem Dicit, and that the treatise was written -posterior to the year 1230, by the order of this Emperor, inflamed -as he was against all Religions in consequence of the bad treatment -he had met with from the head of his own, viz. Pope Gregory IX. by -whom he had been excommunicated before he set out, and who persecuted -him even in Syria by intriguing to such an extent, that the Emperor's -army refused to obey his orders. This Prince on his return besieged -the Pope at Rome, after having ravaged the neighboring territory, -and thereafter made a peace with him which was of no long duration, -and which was followed by an animosity so bitter between him and -the Holy Pontiff, that it only ceased at the death of the latter, -who died heart-broken that Frederick triumphed in spite of his -empty fulminations, and that he had unmasked the vices of the Papal -Chair in satirical verses which he circulated in every quarter,--in -Germany, Italy, and France. But we could not discover who was the -"doctissimus vir," with whom Otho appears to have held converse on -the subject in the library, and apparently in the company of the -Emperor; unless indeed it were the celebrated Pierre des Vignes, the -secretary, or as others maintain, the chancellor of Frederick II. His -discourse "On Sovereign Power," and his "Letters," give proof of his -learning, and the zeal which he had for the interests of his master, -and of his own hatred of Pope Gregory IX, and the Ecclesiastics and -established Churches of his day. It is true, that in one letter -he attempts to exculpate his master from the charges against him -as the author of this book: but this strengthens the supposition, -and inclines us to think he only pleaded for Frederick, to cloak his -own share in so scandalous a work. At all events we must believe that -he would have confessed the truth when Frederick, on suspicion that -he had conspired against his life, condemned him to lose his eyes, -and handed him over to the inhabitants of Pisa, his cruel enemies; -and where despair hurried on his death in an infamous dungeon where -he could hold intercourse with no one. - -In this way we can repel the false charges brought against Averroes, -Boccaccio, Dolet, Aretino, Servetus, Ochinus, Postel, Pompanacius, -Campannelle, Poggio, Pulci, Muret, Vanini, Milton, and many others; -the book having been written by a learned man in high repute at the -court of this Emperor, and by his order. As to the printing of the -book they can bring forward no proof whatever; and it is impossible -to conceive that Frederick, surrounded as he was by enemies, would -have circulated a work which gave fair opportunity of proclaiming his -infidelity. It is probable therefore that there are only two copies, -the original one and that sent to Otho of Bavaria. - -This will suffice as to the discovery of the book, and its date; -we come now to what it contains. - -It is divided into six books or chapters, every one of which contains -several paragraphs. The first Chapter has for its title "Of God," and -contains six paragraphs in which the author, wishing to appear free -from party or educational prejudices, shows that although mankind -have a real interest in ascertaining the truth, nevertheless they -found upon opinions and imaginations alone; and meeting with people -whose interest it is to keep them in this state, they are made to -rest, contented in it, although they could easily shake off the yoke -by making the slightest use of their reason. He passes next to the -ideas which men entertain of the Divinity, and prove that they are -injurious, inasmuch as they have led to the creation of the most -fearful and imperfect being whom it is possible to conceive of; and -he then blames the ignorance of the people, or rather their foolish -credulity in putting faith in the visions of Prophets and Apostles, -of whom he draws a portrait suited to the ideas which he entertains -of them. - -The second Chapter treats of the reasons which have led men to -believe in a divinity. It is divided into eleven paragraphs, where -he proves that the ignorance of physical causes has given birth to -a fear natural enough at the sight of a thousand terrible accidents, -and has led them to believe in the existence of some invisible Power; -a doubt, and a fear, of which subtle politicians have taken advantage, -for their own interest, and which have given rise to a belief in this -Existence, which has been confirmed by others who have found it for -their own benefit to maintain it; although it is merely grounded on -the folly of the common people, always admirers of the extraordinary, -the sublime, and the marvellous. He next inquires into the nature -of the Divinity, and overturns the vulgar belief in final causes, as -contrary to sound philosophy. In fine, he makes it appear that such -ideas of the Divinity are only formed after having decided what is -perfect, good, evil, virtue, vice, according to imagination, and often -as false as possible. In his tenth paragraph the author explains his -own opinion as to the Divinity, which is conformable to the system -of the Pantheists, saying that the word God represents an infinite -Being, one of whose attributes is that he is of unlimited extension, -and consequently that he is infinite and eternal. In the eleventh -paragraph he treats with ridicule the popular opinion which is given -to the Deity, a resemblance to the kings of the earth; and passing -to the sacred books, he speaks of them in a very unfavourable manner. - -The third Chapter has for its title "The signification of the word -Theology, and how, and for what purpose so many religions have been -introduced into the world."--This chapter contains twenty-three -paragraphs. In the ninth he examines the origin of religions; -and brings forward examples and reasonings which, so far from -being divine, are altogether the work of politicians. In the tenth -paragraph he undertakes to expose the imposture of Moses, showing -what he was, and how he managed to establish the Jewish religion. In -the eleventh paragraph he inquires into the impostures of several -politicians such as Numa, and Alexander the Great. In the twelfth he -examines the birth of Jesus Christ; in the thirteenth and following -he considers his morality, which he does not think more pure than -that of a great number of ancient philosophers; in the nineteenth -he inquires whether his reputation after his death is sufficient to -warrant his believing in his divinity. Lastly, in the twenty-second -and twenty-third paragraphs, he considers the imposture of Mahomet, -of whom he does not say so much, because he has not to encounter so -many advocates of his doctrine as that of the two others. - -The fourth Chapter treats of truth evident and obvious to the senses, -and consists only of six paragraphs, where he demonstrates what really -is the divinity, and what are his attributes: he rejects the belief -in a life to come, and the existence of spirits. - -The fifth Chapter treats "Of the Soul." It consists of seven paragraphs -in which, after having exposed the vulgar opinions, he gives those -of the Philosophers of antiquity, and concludes by showing the nature -of the Soul according to his own system. - -In the sixth and last Chapter of seven paragraphs, he discourses on the -Spirits called Demons, and shows the origin and falsity of the opinions -as to their existence.--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 a length as I could have done; -"Est modus in rebus. [20]" - -Now although this book were ready to be printed 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 quited their syllogisms, their canons, -and their other antiquated modes. As for me I will not expose myself -to the Theological stylus [21], which I fear as much as Fra-Poulo -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 make it 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 them -good--they cannot 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 M. Pierre Frederick Arpe, of Kiel in -Holstein; the author of an apology for Vanini, printed in octavo at -Rotterdam, 1712] - - - - - - - -COPY OF THE SECOND PART, VOL. I, ARTICLE IX. OF, "LITERARY -MEMOIRS." PUBLISHED AT THE HAGUE BY HENRY DU SAUZET, 1716. - - -It is impossible in the present day to doubt the existence of "The -Three Impostors," since we find several manuscript copies of it. If -M. de la Monnoye had observed the agreement of it with an extract -published at Leyden, 1st. Jan. 1716,--the same division into six -chapters--the same titles, and the same subjects of which they treat, -he would have exclaimed against the forgery of this work, improperly -attributed to Pierre des Vignes, the Secretary and Chancellor of -Frederick II. This judicious critic long ago observed the difference -between the Gothic style of Pierre des Vignes in his Epistles, and -that of the letter pretended to be addressed to the Duke of Bavaria, -"Otho the illustrious," when they sent him the work. A more important -point has not escaped the notice of the learned. This treatise is -written and argued in the method and upon the principles of the New -Philosophy, which was not introduced until about the middle of the -seventeenth century, after Descartes, Gassendi, Bernier, and some -others had explained its principles in a juster and clearer way than -did the ancient philosophers, who wished to preserve their secrets, -as they affected a mysterious obscurity in favor of the initiated. The -author himself, in the fifteen chapter of his work, names Descartes, -and combats the arguments of this great man on the subject of the -soul. Neither Pierre des Vignes, nor any of those whom they have -attempted to pass off as the author of this book, could have reasoned -according to the principles of the new Philosophy, which was not -introduced till after they had written. To whom then must the work -be attributed? We must conclude that it cannot be of the same date -as the short letter printed at Leyden, 1717. But another difficulty -occurs. Tentzelius, who wrote in 1689, also gives an extract from -this book upon the credit of a pretended ocular witness. But without -attempting to fix the date of this book, which is said to have been -composed in Latin and printed; the small French manuscript treatise, -whether it had ever been written in that language or whether it is -translated from the Latin, (which is difficult to believe,) cannot -be of a very ancient date. - -This is not the only book composed under this title and upon the same -subject. A man whose character and profession ought to have led him -to engage in matters more decorous, composed a great work (in French) -under the same title. In his preface he says that it is long since he -had heard of "The Three Impostors," but that he had never found any -part of it, whether there had never existed such a work, or whether -it be lost; therefore he attempts to restore it by writing on the -same subject. His work is very long, very wearisome, and very badly -written; with little principles and less argument. It is a confused -jumble of all the invectives and calumnies circulated against the -Three Legislators. The manuscript was in two volumes folio, thick, -and legible enough, although in small characters--the book is divided -into a great many chapters. Another similar manuscript was found after -the death of a nobleman. This gave rise to an attempt to seize the -author who having been informed of it took care that nothing should -be found among his papers to convict him. Afterwards he lived in a -monastery under penance. In 1733 he recovered his liberty and enjoyed -a revenue of 250 livres from the Abbey of St. Liquarie, in addition -to a reserved one of 350 livres from his benefice. His name was -Guillaume, Cure of Fresne-sur-Berny, and the brother of a labourer in -the Netherlands. He was at one time Regent of the College of Montaigu; -in his youth he had been a dragoon, and then he became a Capuchin. - - - - - - - -CONTENTS OF TREATISE. - - -CHAP. I. Of God. The false ideas which men have formed of the -Divinity. Instead of consulting reason and common sense, they have -had the weakness to believe in the opinions, reveries, and visions -of parties whose interest it was to deceive them, and to keep them -in ignorance and superstition. - -CHAP. II. On the reasons which have led men to believe in a -Divinity. From the ignorance as to physical causes, and the terror -produced by accidents, rational enough but extraordinary or fearful, -has arisen the belief in some invisible power; a belief, of which -Politicians and Impostors have not failed to take advantage. Enquiry -into the nature of God. Belief in final causes refuted as contrary -to sound Natural Philosophy. - -CHAP. III. On the meaning of the word Theology. How, and for what -purpose, so many Religions have been introduced into the world. All -Religions the work of Politicians. Method which Moses took to establish -the Jewish Religion. Enquiry into the Nativity of Jesus Christ. His -Politics--his Morality--and his Reputation after his death. Artifices -of Mahomet to established his Religion. Success of this impostor -greater than that of Christ. - -CHAP. IV. Truth evident and obvious to the senses. Idea of an -universal Being. Attributes ascribed to him in all religious systems, -generally incompatible with his essence, and unsuited to the nature -of man. Notion of a life to come and of the existence of Spirits, -combated and rejected. - -CHAP. V. On the Soul. Different opinions of the Ancient Philosophers -on the nature of the Soul. Arguments of Descartes refuted. Author's -exposition on the subject. - -CHAP. VI. On the Spirits named Demons. Origin and falsity of the -opinions as to their existence. - - - - - - - - A TREATISE - ON - THE THREE IMPOSTORS. - - -CHAP. I.--OF GOD. - - -§ 1. - -Although it is important that all men should know the truth, there -are nevertheless few who enjoy this advantage; some are incapable of -finding it out unassisted, and others will not put themselves to the -trouble. It is not to be wondered at therefore, if the world is filled -with vain and absurd opinions; and nothing is more adapted to spread -them than ignorance, which is the sole originator of the false ideas -which prevail as to the Divinity, the Soul, the existence of Spirits, -and almost all the other subjects which go to make up Theology. Custom -is powerful--men rest contented in the prejudices of their birth, and -leave the care of the most essential matters to interested parties, who -make it a rule to uphold with bigotry the received opinions, and who -dare not overturn them lest in so doing they should destroy themselves. - - - -§ 2. - -What renders the evil without remedy is this, that, after having -established these false ideas of the Divinity, they neglect no plan -to compel the people to believe in them, without permitting any one -to examine for himself. On the contrary, they have excited a hatred -against philosophers--the truly learned, lest the doctrines which they -would teach should lead to the exposure of those errors in which they -have plunged mankind. The advocates of these foolish notions have -succeeded so well, that it is dangerous to combat them. It is too -much the interest of those impostors that the people be ignorant, -to permit them to become enlightened. Thus the truth must either -be kept in abeyance, or its promoters be prepared to be sacrificed -at the shrine of a false philosophy, and to suffer from the rage of -grovelling and interested minds. - - - -§ 3. - -If the people could understand into what an abyss they are sunk by -ignorance, they would speedily shake off the yoke of their unworthy -leaders, for it is impossible not to discover the truth when reason -is left to its unrestrained exercise. - -These deceivers are so well aware of this, that to prevent the good -effects which Truth would infallibly produce, they have painted it -as a monster incapable of giving rise to any virtuous sentiment; -although, in general terms, they condemn unreasonable people, they -would nevertheless be much disconcerted if the truth were heard. Thus -these sworn enemies to common sense are perpetually falling into -contradictions, and it is difficult to discover at what they are -aiming. If it be true that reason is the only light which men ought -to follow, and if the people are not so incapable of judging as they -wish us to believe, it ought to be the object of those who instruct -them to endeavour to rectify the false reasonings, and to uproot their -prejudices; then their eyes would be gradually opened and their minds -convinced that the Deity is by no means what is generally supposed. - - - -§ 4. - -To attain this, there is no need for lofty speculations, nor for -penetrating far into the mysteries of nature. It requires only a -little common sense to perceive that the Deity is neither choleric -nor jealous; that justice and mercy are alike falsely considered as -his attributes; and that, all that the Prophets and Apostles have -said give us no information either as to his nature, or to his essence. - -In short to speak plainly and to put the matter on its proper footing, -it will be allowed that these teachers were neither more able nor -better instructed than the rest of mankind; so far from that being -the case, what they advance regarding the Deity is so gross that -the people must be altogether ignorant to credit it. Although this -is apparent enough we will attempt to explain it more at length, by -inquiring, if there is any evidence that the Prophets and Apostles -were differently constituted from other men. - - - -§ 5. - -It is agreed, that as far as descent, and the common duties of life are -implicated, they possessed no quality to mark them out from the rest -of mankind. They were begotten by men, they were born of women, and -they sustained themselves as we do in the present day. In reference -to their minds, people would have us believe that God dealt with -these prophets in a way differing from that wherein he deals with -ordinary mortals, and that he disclosed himself to them in a manner -quite exclusive. Many persons consider this matter as a proved and -ascertained fact, without reflecting that every man may meet his -counterpart, and that we have one common origin; endeavouring at the -same time to persuade us that these men were cast in no common mould -and that they were selected by the Deity to proclaim his oracles. Now, -apart from the consideration that these inspired people were gifted -with only an average intellect, and with an understanding not much -above the common, what do we find in their writings to justify us -in forming so exalted an opinion of them? The matter of which they -treat is for the most part so obscure that no one can comprehend -it, and thrown together with so little order that it is easy to -perceive they did not understand it themselves; the whole showing -that they were both knaves and fools. Their impudence in boasting -that whatever they announced to the people came immediately from God, -gave rise to the respect which was paid to them. This assertion on -their part was equally absurd and ridiculous, seeing that according -to their own declaration God only spoke to them in dreams. There is -nothing more natural than that a man should dream; but a man must -be very impudent, very vain, and very stupid, to say that God speaks -to him in this manner, and a poor and credulous fool must he be who -should yield credence to such an assertion, and receive the dreams -of such visionaries for heavenly oracles. Suppose for a moment that -the Deity were to hold intercourse with a man by dreams, or visions, -or in any other way we can think of; nobody is obliged to believe -this on the mere assertion of a fellow-creature equally subject to -error with himself, and moreover, fallible in the way of lying and -imposture. Accordingly we find that under the ancient law, the prophets -were held in far less repute than they are at the present day. When -people got wearied of their babble, which often only tended to spread -revolt and to turn aside subjects from obedience to their sovereigns, -they silenced them by punishment. Jesus Christ himself did not escape -chastisement, for he had not, like Moses [22], an army at his back -to defend his opinions. Add to this, that the prophets were so much -accustomed to contradict each other, that out of four hundred of them -not one true or truth-speaking man could be found. [23] Moreover it -is certain that the drift of their prophesies, like that of the laws -promulgated by the most celebrated legislators, was to immortalize -their memory by persuading people that they had conferences with the -Divinity. The most subtle politicians have invariably played the same -game, although this ruse has not succeeded with every one as it did -with Moses. - - - -§ 6. - -This being settled, let us examine for a little the idea which the -Prophets have formed of the Deity. According to their account, God is -a being purely corporeal. Michael saw him seated; Daniel beheld him -clothed in white, and under the form of an Old Man; Ezekiel perceived -him as a Fire: so much for the Old Testament. With respect to the -New, the disciples of Jesus Christ imagined that they saw him in -the form of a Dove; the Apostles, like Tongues of Fire; and finally, -St. Paul beheld him as a Light, which dazzled and blinded him. Then -as to their contradictory statements; in the Book of Genesis [24] -we are informed that man is the master of his own actions, and that -it only depends upon himself to do what is right. St. Paul on the -other hand asserts that man has no control over his evil propensities -without the particular grace of God. Samuel [25] declares that the -Deity repented of the evil which he had brought on men: and Jeremiah -[26] affirms that he repented, or on certain conditions that he would -repent, of the good which he had done them. Such are the false and -contradictory ideas which those pretenders to inspiration give us of -the divinity; and which they wish us to adopt without reflecting that -they represent the Deity as a sensitive Being, material, and subject -to like passions with ourselves. Next they inform us that God has -nothing in common with matter, and that his nature is altogether -incomprehensible by us. It would be important to learn how these -manifest and irrational contradictions can be reconciled; and whether -we ought to put much faith in the evidence of a people who, in spite -of the sermons of Moses, were stupid enough to believe that a calf -was their God! Without dwelling on the reveries of a people cradled -in bondage and brought up in absurdity, it is sufficient to remark, -that ignorance has produced a belief in all the impostures and errors -which prevail amongst us at the present day. - - - - - - - -CHAP. II. - -ON THE REASONS WHICH HAVE LED MANKIND TO BELIEVE IN A DIVINITY. - - -§ 1. - -Those who are ignorant of physical causes have a natural fear -[27], proceeding from a restlessness in their minds, as to whether -there exists a Being or an Agency invisible to them, who has the -power to injure them or to do them good. Hence the tendency which -they have to feign unseen causes, which are only the phantoms -of their imagination--whom they deprecate in adversity and thank -in prosperity. They make Gods of them for this purpose; and this -chimerical fear of invisible Powers is the source of those Religions -which every one forms after his own fashion. Those whose interest it -is that the people should rest contentedly fettered by such reveries, -have fostered their spread--have founded laws upon them--and finally -reduced the people by the terrors of futurity to a blind obedience. - - - -§ 2. - -The origin of the Gods being discovered, men next imagined that they -resembled themselves, and that they invariably acted with a certain -end in view. Thus they unanimously said and believed, that God only -works for man's behoof; and reciprocally, that man is only created -for God. This prejudice is general even in the present day, and when -we reflect on the influence which it must necessarily have on the -manners and opinions of men we may clearly perceive that from it -have arisen those false ideas which men have formed to themselves, -of good and evil, of merit and demerit, of praise and blame, of -order and confusion, of beauty and deformity, and a thousand other -similar matters. - - - -§ 3. - -It must be agreed that all men are in a state of profound ignorance -at their birth, and that their only natural wish is to seek that -which is pleasant and profitable to them.--Hence it follows, 1st, -That they believe it sufficient for them that they are free, and -that they feel within themselves the power of volition and desire, -without troubling themselves as to the causes which effect this -volition and this desire; because they know them not. 2dly, As men -only aim at one object when they prefer it to all others, they sought -to ascertain the final causes of their actions, imagining that after -these were discovered there would be little room for doubt; and as -they found within themselves and without themselves abundant means -of arriving at the end proposed--the eye constructed for vision, the -ear for hearing; a sun above them to give them light and heat; they -concluded that there was nothing in nature which was not made for them -and which they could not enjoy and dispose of; but as they well knew -that they were not the creators of these things, they thought that -they were justified in imagining a Supreme Being, the author of all; -in one word they conceived that everything in existence was the work of -one, or of more Divinities. On the other hand, the nature of the Gods -whom men acknowledged being unknown to them, they believed that they -were susceptible of like passions with themselves; and as the natural -dispositions of men are different, every one rendered to his Divinity -a worship according to his fancy, with the view of drawing down his -blessings, and making universal nature subservient to his own desires. - - - -§ 4. - -In this manner prejudice was changed into superstition. It was rooted -in such a way that the most ignorant people believed themselves -capable of explaining the doctrine of final causes, as if they had -an entire knowledge of them.--Thus, instead of proving that Nature -did nothing in vain, they imagined that God and Nature thought after -the manner of men. Experience taught them that an infinite number -of calamities disturbed the pleasures of life--storms, earthquakes, -plagues, hunger, thirst, &c. They attributed all these evils to -divine wrath, and believed that the Deity was irritated against -mankind for their offences; nor could the daily occurring examples -which prove that good and evil happen alike to the just and unjust, -disabuse them of their prejudices. This error prevailed, because they -found it easier to remain in their natural ignorance, than to divest -themselves of notions established for so many ages; and to adopt -something in their stead, having at least the appearance of truth. - - - -§ 5. - -This prejudice conducted them straightway to another, which was, that -all the judgments of God were incomprehensible; and that consequently -they were beyond the cognizance of truth, and above the strength of -human reason; a mistake which would have existed at the present day, -if mathematical knowledge, natural philosophy, and other sciences -had not extinguished it. - - - -§ 6. - -There is no necessity for a long dissertation to prove that nature -never aims at any definite end, and that all these final causes are -only human fictions. It is sufficient to show that this doctrine -deprives the Deity of all the perfections which have been attributed -to him; and this we will endeavor to do. - -If God acts for an end, either for himself or for any other being, he -desires that which he does not possess; and it must be granted from -these premises that, as there was a time when God had no object for -which to act, he wished to have one; that is to say, that he stood in -need of something. But not to overlook anything which may strengthen -the arguments of those who maintain the opposite opinion, suppose, -for a moment, that a stone detached from a battlement fell upon an -individual and killed him; it proves, say our opponents, that this -stone fell for the purpose of killing this person, because it could not -so have happened unless God had wished it. If we reply that it was the -wind which caused its fall at the time when the unfortunate individual -was passing, they demand at once, how it happened that he was passing -exactly at the time when the wind brought down the stone. We answer, -that he was on his way to dine with a friend who had invited him; -they wish to know why his friend had invited him on that day rather -than on any other. They put in this manner an infinitude of absurd -questions to force you to confess that the will of God alone (which -is the refuge of the ignorant) was the real cause of the fall of -this stone. When they examine the structure of the human body, they -fall into ecstacies; but because they are ignorant of the causes of -those effects which appear to them so marvellous, they conclude that -it must be a supernatural effect, when the causes which are known to -us account for it. This is the reason why the man who wishes deeply -to examine the works of creation, and like a true philosopher to -penetrate into their natural causes, irrespective of those prejudices -which ignorance has created, is branded as an infidel, or speedily -clamoured down by the malice of those whom the vulgar acknowledge as -the interpreters of Nature and of the Gods. These mercenary spirits -are well aware that the ignorance which holds the people in wonderment, -is that which gives them bread, and upholds their credit. - - - -§ 7. - -Men being thus imbued with the ridiculous opinion that every thing -which they behold is created for themselves, have made it a point -of religion to engross every thing, and to judge of its value by the -profit which it brings. Accordingly they have invented notions which -do them service in explaining the nature of things, and enable them -to judge of good and evil, order and disorder, heat and cold, beauty -and ugliness, &c. which are by no means what they imagine. Because -they are able to frame their ideas in this way, they think that they -are in a position to judge of praise and blame; of good and evil. They -call that good which respects their divine worship, and turns to their -own profit; and that which does neither the one nor the other they -denominate evil; and because the ignorant are incapable of judging, -and have no conception of any thing save through the medium of their -imagination, which they mistake for judgment, they tell us that -nothing can be learned from nature, and forthwith invent a particular -arrangement of the world. In short they think that matters are ill or -well constituted according to the facility or the difficulty which they -have in conceiving of them when presented to them through the medium -of their senses. People are best pleased with what gives least fatigue -to the brain. These individuals have wisely resolved to prefer order -to confusion, as if order were any thing else than a pure fiction of -the imagination. Thus to say that the Deity has made every thing with -order, is to pretend that it is in favour of the human imagination -that he has created the world in a manner the most easy for it to form -a conception of;--or, which is the same thing, that they know with -certainty all the relations and all the designs of whatever exists; -an assertion too absurd to merit any serious refutation. - - - -§ 8. - -With respect to their other opinions, they are purely the result of -this same imagination, having no basis in reality, and being only -different modifications of which that faculty is susceptible. Thus, -when the impressions made upon the nervous system through the medium -of the eyes are agreeable, they pronounce that the objects viewed -are beautiful. Smells are good or bad; tastes are sweet or bitter, -things touched are hard or soft, according as the sensation produced -is unpleasant or otherwise--as scents, and tastes, and contact, and -sounds affect the system. Following up these ideas, men have believed -that the Deity is pleased with melody, while others have believed that -all the movements of the celestial bodies were one harmonious concert; -a proof, that these men are persuaded that things are really such as -they conceive them to be, or that the world is entirely ideal.--It -is not to be wondered at therefore, if we scarcely ever meet with -two individuals of the same opinion: indeed some make it their boast -to doubt of every thing; for, although all men have a similar bodily -conformation, and resemble each other in many respects, there are still -as many respects in which they differ. Accordingly it must follow, -that what pleases this party displeases that; and what appears good -to one man appears evil to another.--We must conclude therefore, -that their various opinions must be attributed to their different -organizations and the diversity of their co-existences--that reason -has little connection with them; and in short, that their conceptions -of the material world are the decided results of imagination. - - - -§ 9. - -It is therefore evident, that all the reasonings which the generality -of mankind are accustomed to employ when they set themselves to -explain what nature is, are only their own modes of imagining that -which is most uncalculated to make good their own position. They give -names to their ideas, as if they existed in any other quarter than in -their own prejudiced brain; but instead of calling them mere chimeras, -they designate them Beings. There is extremely little difficulty in -refuting the arguments grounded on such opinions. - -If it is true, as they advance, that the universe is nothing more -than an emanation from, or simply a necessary consequence to, -the Divine nature, whence spring those imperfections and defaults -which we perceive in it? This objection is easily answered. It is -impossible for men to judge of the perfection or imperfection of any -Being, without a thorough knowledge of his nature and essence [28], -and it is a strange abuse of terms to assert that any thing is more -or less perfect according as it pleases or displeases, or as it is -useful or noxious to human nature. To terminate the argument with -those who demand why God has not created all men good and happy, it -is sufficient to state that every thing is necessarily what it is; -and that, in nature there is no imperfection, since all flows from -the necessity of things. - - - -§ 10. - -This being established, if it is asked, "What then is God?" I answer -that the word imports that universal Being "in whom," as St. Paul says, -"we live, and move, and have our being. [29]" This opinion conveys -no unworthy notions of the Divinity, for if all things are in God, -all things must necessarily flow from his essence, and consequently be -of such essence as he himself; for it is impossible to conceive that -beings entirely material should be maintained and comprehended in a -Being who is not so. This opinion is not new. Tertullian, one of the -most learned of the Christian fathers, maintained in his discourse -against Appelles, that whatever is not corporeal is nothing; and in -that against Praxeas that every Existence is a body. He adds, "who -will deny that God is a body, although God is a Spirit [30]?" It is -of importance to observe that this doctrine was not condemned in any -of the four first OEcumenical or General Councils of the Christian -Church. [31] - - - -§ 11. - -These ideas are clear and simple, and the only ones which an unbiased -mind can form of God. However, there are few contented with this -simplicity. A gross people accustomed to the gratification of their -senses, have conceived that God resembles the kings of the earth. That -pomp and splendor which surround the latter have dazzled them so much, -that to uproot the idea that God has no resemblance whatever to earthly -sovereigns, would be to deprive them of the hope of meeting celestial -courtiers, and of enjoying in their company, the same pleasures -which they had tasted at regal courts; it would take from them the -only consolation which keeps them from despair amidst the miseries of -this life. They assert that God must be a just and avenging Being who -punishes and recompenses--they represent him as susceptible of every -human passion--they depict him with feet, with hands, with eyes and -with ears, and yet maintain that he is an immaterial Being. They quote -Scripture to prove that man is chief of God's works below, and formed -in his own image; and deny that the copy has the slightest resemblance -to the original. In short, the God of the people in the present day, -as represented by themselves, is subject to more transformations than -the Pagan Jupiter. What is still more strange is this, that the more -these opinions contradict each other and outrage common sense, the more -are they revered by the vulgar, who uphold with bigotry whatever their -prophets have enounced, although these visionaries only held the same -place among the Hebrews, as did the augurs and soothsayers amongst the -pagans. They consult the Bible as if God and Nature had explained it to -them exclusively, although it is only a tissue of fragments gathered -together at various periods, and by different persons, and published -under the censorship of the Rabbis. [32] These, at their pleasure, -decided as to what ought to be approved of, and what, rejected; -according as they found it agreeable or opposed to the law of Moses. - -Such is the malice and the folly of mankind. They spend their lives -in quibbles, and persist in reverencing a book which has scarcely -more arrangement than the Alcoran of Mahomet--a book which from its -obscurity nobody understands, and which has only served to foment -divisions. The Jew and Christians love far better to consult this -legerdemain book, than to listen to that which God, that is to say -Nature (inasmuch as it is the origin of all things) has written on -their hearts. All other laws are merely human figments--palpable -illusions set abroad, not by demons or evil spirits, which are the -creations of the fancy, but by the policy of princes, and the craft of -priests. The former have striven in this way to add weight to their -authority; and the latter have been contented to enrich themselves -by the sale of an infinitude of chimerical notions, which they vend -at a dear rate to their ignorant followers. - -No other code of laws which has followed that of Moses, except the -Christian, has been based upon that Bible the original of which -could never be discovered, which relates to things supernatural and -impossible, and which speaks of rewards and punishments for actions -good or bad, but wisely postpones them till an after life, lest the -imposture should be detected; for no one has ever returned from the -grave. Thus the people, kept always fluctuating between hope and -fear, are held in bondage by the belief that God has created mankind -for no other purpose than that of rendering them eternally happy or -everlastingly miserable. This is the origin of the vast number of -religions which prevail in the world. - - - - - - - -CHAP. III. - -ON THE MEANING OF THE WORD RELIGION; HOW, AND FOR WHAT PURPOSE, -SO MANY RELIGIONS HAVE BEEN INTRODUCED INTO THE WORLD. - - -§ 1. - -Before the term Religion was introduced into the world, mankind -followed the law of Nature, that is, they lived conformably to -Reason. Instinct was the only bond by which men were united; and this -bond, simple as it is, was so strong that divisions were rare. But -after terror led them to suspect that there were Gods and invisible -Powers, they built altars to the imaginary beings, and shaking off -the yoke of reason and of Nature, they bended themselves by foolish -ceremonies, and by a superstitious worship of the idle phantoms which -themselves had imagined. - -Such was the origin of the word Religion, which has made so much -noise in the world. After having admitted the existence of these -invisible Agencies, men worshipped them to depreciate their anger, -and moreover they believed that nature was under the control of these -Powers. Afterwards they came to regard themselves as inert matter, -or as slaves who could only act under the commands of these imaginary -beings. This false idea having obtained possession of their minds, -they began to exhibit more contempt for nature, and more respect -for those whom they called their Gods. Hence sprung that ignorance -in which so many nations were immersed--an ignorance from which, -however profound, the true philosophers might have freed them, -if they had not been always thwarted by those who led the blind, -and throve by their own impostures. - -Now, although there were little appearance of success in our -undertaking, we must not forsake the cause of truth. A generous -mind will speak of things as they really are, out of regard to those -who exhibit symptoms of this malady. The truth, whatever its nature -may be, can never be injurious; whereas error, although at the time -apparently innocent and even useful, must finally terminate in the -most disastrous results. - - - -§ 2. - -Terror having thus created the Gods, men wished to ascertain their -nature, and conceiving that they must be of the same substance as -the Soul, which they thought was like the appearances in a mirror, -or the phantoms of sleep, they believed that their Gods were real -substances, but so thin and subtle that to distinguish them from Bodies -they named them Spirits; although Bodies and Spirits are in truth one -and the same thing, for it is impossible to imagine an incorporeal -Spirit. Every spirit has its proper shape, which is inclosed in some -body; that is, it has its limits, and consequently it is a body, -however subtle its nature. [33] - - - -§ 3. - -The ignorant, that is the majority of mankind, having thus determined -the nature and substance of their Gods, endeavoured next to discover -the means by which these invisible agents acted; and unable to arrive -at this because of their ignorance, they had recourse to their own -conjectures, judging blindly of the future from the past. How is -it possible to draw rational conclusions from any thing which has -formerly happened in a certain way, as to what will happen hereafter, -seeing that all the circumstances and all the causes which necessarily -influence events and human actions, are so exceedingly different. They -persisted however in contemplating the past, and they augured well -or ill as to the future, according as any former similar undertaking -had been successful or otherwise. On this principle, because Phormis -had defeated the Lacedemonians at the battle of Naupactus, the -Athenians, after his death appointed another commander of the same -name. Hannibal having been conquered by Scipio Africanus, the Romans, -on account of his success, sent to the same province, Scipio Cæsar, -who was unsuccessful both against the Greeks [34] and the native -forces. Thus have many nations, after two or three experiments, -only attributed their bad or good fortune to places, to objects, -and to names. Others employed certain words which they denominated -spells, which they considered efficacious enough to make trees speak, -to create a man or a God from a morsel of bread, and in short to -metamorphose whatever appeared before their eyes. [35] - - - -§ 4. - -The empire of these invisible powers being now established, men at -first did homage to them as their sovereigns, by marks of submission -and respect; by gifts, prayers, &c. I say, at first, for nature -does not enjoin bloody sacrifices for this purpose; these were only -instituted for the subsistence of priests, and others set apart for -the services of these imaginary Gods. - - - -§ 5. - -These originators of Religion, viz. Hope and Fear, aided by the -different opinions and passions of men, have given rise to a vast -number of phantastical creeds, which have been the cause of so much -mischief and of so many revolutions among the nations. - -The honor and the revenues attached to the priesthood, or to the -ministers of the Gods, have encouraged the ambition and avarice of -cunning men who knew how to profit by the stupidity of the vulgar, -whom they have got so much entangled in their snares that they have led -them insensibly into the habit of loving a lie and hating the truth. - - - -§ 6. - -A system of falsehood being established, ambitious men, intoxicated -with the pleasure of being elevated above their fellow mortals, -attempted to add to their reputation by feigning that they were -the friends of those invisible Beings whom the common people so much -feared. The better to succeed in this every one represented them after -his fashion, and they all took the liberty of multiplying them to an -extent almost incredible. - - - -§ 7. - -The rude unformed matter of the world was called the God Chaos. In -the same way they deified the Heavens, the Earth, the Sea, Fire, the -Winds and Planets. The same honor was conferred on men and women; -birds, reptiles, the crocodile, the calf, the dog, the lamb, the -serpent and the swine, in fact, all sorts of plants and animals were -worshipped. Every river, every fountain, bore the name of some deity; -every house had its lares and penates, and every man his genius--all -was filled above and below the earth with Gods, Spirits, Shadows, and -Demons. Neither was it enough to feign divinities in every imaginable -place. They outrage in the same way, Time, the Day, the Night, Victory, -Strife, Honor, Virtue, Health, and Sickness. They invented these -Divinities that they might represent them as ready to take vengeance -on those who would not be brought up in temples and at altars. Lastly, -they took to worshipping their own Genii; some invoked theirs under -the name of the Muses, while others, under that of Fortune, worshipped -their own ignorance. Some sanctioned their licentiousness under the -name of Cupid, their wrath under that of the Furies, their natural -parts under the name of Priapus; in one word there was nothing to -which they did not give the name of a God or a Demon. - - - -§ 8. - -The founders of these Religions, knowing well that their impostures -were based upon the ignorance of the people, took care to keep them in -it by the adoration of images in which they feigned that the Divinities -resided. This rained gold into the coffers of the priesthood, and -their benefices were considered as sacred things because they belonged -to holy ministers; no one having the rashness or audacity to aspire -to them. The better to deceive mankind, the priests pretended to be -divinely inspired Prophets, capable of penetrating the mysteries of -futurity, boasting that they had intercourse with the Gods; and, as the -desire is natural to learn one's destiny, they by no means failed to -take advantage of it. Some were established at Delos, others at Delphi, -and in various places, where in ambiguous language they answered the -questions put to them. Even women took a part in these impostures, -and the Romans in their greatest difficulties consulted the Sybilline -books. These knaves were really considered inspired. Those who feigned -that they had familiar commerce with the dead were called Necromancers; -others pretended to ascertain the future from the flight of birds -or the entrails of beasts; in short they could draw a good or bad -augury from almost every thing, the eyes, the hands, the countenance, -or any extraordinary object. So true it is that ignorance will receive -any impression, when men know how to take advantage of it. [36] - - - -§ 9. - -The ambitious, who have always been great masters in the art of -deceiving, have followed this method in promulgating their laws; -and to induce mankind to give a voluntary submission to them, they -have persuaded them that they received them from some God or Goddess. - -However great the multitude of Divinities, amongst those who -worshipped them, and who were denominated Pagans, there was never -any generally established system of religion. Every republic, every -kingdom, every city, and every individual had their own proper rites, -and conceived of the Divinity after their own phantasy. But afterwards -there arose legislatures more subtle than the former, and who employed -more skilful and sure plans in giving forth the laws, the worship, -and the ceremonies calculated to nourish that fanaticism which it -was their object to establish. - -Amongst a great number, Asia has produced THREE, distinguished as -much by their laws and the worship which they established, as by -the ideas which they have given of the Divinity, and the methods -which they employed to confirm these ideas, and to render their laws -sacred.--Moses was the most ancient. After him Jesus Christ appeared, -who wrought upon his plan and kept the fundamental portion of his laws, -but abolished the remainder. Mahomet, who appeared the last upon the -scene, borrowed from each of the Religions in order to compose his -own, and thereafter declared himself the sworn enemy of both.--We -shall consider the character of the three legislators, and examine -their conduct, that afterwards we may be enabled to decide whose -opinions are best grounded--those who reverence them as inspired men, -or those who regard them as impostors. - - - -§ 10. - -MOSES. - -The celebrated Moses, a grandson of a distinguished Magician, [37] -(according to Justin Martyr) possessed every advantage calculated -to render him that which he finally became. It is well known that -the Hebrews, of whom he became the chief, were a nation of shepherds -whom Pharaoh Osiris I. admitted into his kingdom in gratitude for the -services which one of them had rendered during a period of severe -famine. He assigned them a territory in the East of Egypt, rich in -pasturage, and admirably adapted for the rearing of cattle; where, -during two centuries, they very much increased in numbers, either, -that being regarded as strangers they were not liable to military -service, or on account of the other privileges which Osiris had -conferred upon them. Many natives of the country joined themselves -to them, among others, bands of Arabs who regarded them as brethren -and of the same origin. However this may be, they multiplied so -exceedingly, that the land of Goshen being unable to contain them, -they spread over all the land of Egypt; giving just occasion to Pharaoh -to dread that they would undertake some dangerous enterprise if his -kingdom were attacked by the Ethiopians, his inveterate enemies, -as had frequently happened. Reasons of state, therefore, compelled -this monarch to take away their privileges, and to devise some means -of weakening them and keeping them in subjection. - -Pharaoh Orus, surnamed Busirus on account of his cruelty, succeeded -Memnon, and followed up his plans with respect to the Hebrews; -and wishing to eternalize his memory by building the Pyramids, and -fortifying the walls of Thebes, condemned the Hebrews to the task of -making bricks, for which purpose the earth of that country was well -adapted. During their bondage the celebrated Moses was born, the same -year in which the king commanded that all the male Hebrew children -should be thrown into the Nile, as the surest method of ridding his -country from this host of strangers. Moses was in this way exposed -to perish in the waters, his mother having placed him in a wicker -basket among the willows on the banks of the stream. It happened that -Thesmutis, the daughter of the king, was walking by the river, when, -hearing the cries of the infant, that compassion so natural to her sex, -inspired her with a wish to save it. Orus being dead she succeeded him, -and Moses having been presented to her she commanded that he should -receive the highest instruction which could be procured, as a son of -the Queen of a people at that time the most learned and civilized in -the world. "He was learned in all the learning of the Egyptians." This -implies that he was the ablest Politician, the greatest philosopher, -and the most distinguished Magician of his time; and besides, it is -very evident that he had been initiated into the Egyptian Priesthood, -which resembled those of the Druids among the Gauls. Those who are -ignorant of the nature of the Egyptian government, must learn that -the whole territory was subject to one sole sovereign, but that it -was divided into many provinces of but limited extent. The governors -of these provinces were designated Monarchs, and were generally of -the powerful order of the Priesthood, which in fact possessed almost -the third part of Egypt. The king nominated these Monarchs; and if -we compare what others have written concerning Moses, and what he has -written himself, we must conclude that he was Monarch of the Province -of Goshen, and that he owed his appointment to Thesmutis, to whom also -he owed his life. Such was the status of Moses amongst the Egyptians, -where he had full time and every opportunity of studying their manners -and those of his own nation, and of obtaining a knowledge of their -dominant inclinations and passions; a knowledge, of which he failed -not to avail himself in that revolution of which he was the originator. - -After the death of Thesmutis, her successor renewed the persecution -against the Hebrews, and Moses having fallen from the honor in which -he had been formerly held, was afraid that he would find it difficult -to justify a homicide of which he had been guilty. He accordingly -resolved on flight, and retired into Arabia Petrea. Chance led him to -the house of the chief of some native tribe, to whom he rendered so -many services, and by whom his talents were so highly appreciated that -he gave him one of his daughters in marriage. It must here be remarked -that Moses was so little of a Jew, and had so limited a conception of -the Deity whom he afterwards imagined, that he married an idolatress, -and did not even think of circumcising his children. - -It was in the Arabian deserts, when watching the flocks of his -father-in-law, that he formed the design of taking vengeance upon the -King of Egypt for the injuries he had met with. He flattered himself -that he would easily succeed in this, as well on account of his own -talents, as from the feeling which he knew was general amongst those -of his own nation, irritated against the government on account of -the cruel treatment which they had experienced. - -It appears from the history which he has left us of this revolution, -or at all events, from the history which the author of the books -attributed to Moses, has left us, that Jethro, his father-in-law, was -in the plot, as were Aaron his brother, and sister Marion, who remained -in Egypt, and with whom, no doubt, he maintained a correspondence. - -However that may be, we perceive from the result, that he had with -the utmost policy schemed out a great design; and that he knew how -to bring to bear against the Egyptians that learning which he had -acquired amongst them. I allude to magic, in the exhibition of which -he showed himself more subtle and expert than all those who attempted -the same tricks at the court of Pharaoh. - -It was by these pretended prodigies that he gained over those of -his nation whom he wished to carry off, and to whom disaffected and -revolutionary Egyptians, Ethiopians and Arabs joined themselves. By -boasting the power of his Divinity, and the frequent communions -which he had with him; and by declaring that he had his sanction -for all the steps which he took with the leaders of the revolution, -he succeeded so well that there followed him 600,000 fighting men, -besides women and children, across the Arabian deserts, of which he -well knew the localities. After six days painful flight, he ordained -to his followers that they should consecrate the seventh day to his -God by a general and public rest, for the purpose of persuading them -that the Deity favored him and approved of his authority; and to -deter any one from having the audacity to dispute his statements. - -There never existed a more ignorant people than the Hebrews, nor -consequently more credulous. To be assured of this we have only to look -to their condition in Egypt when Moses caused them to revolt. They -were detested by the Egyptians on account of their profession as -shepherds, they were persecuted by the sovereign, and employed in the -most degrading toil. Amongst a people thus situated it could not be -very difficult for a man with the abilities of Moses to exercise a -vast influence. He persuaded them that his God, (whom he sometimes -merely styles an angel), the God of their fathers, had appeared -to him--that it was at his command that he had taken them under his -guidance--and that they would be a people highly favored of the Deity, -provided they believed in him. The expert employment of deceit, and his -knowledge of science, and of human nature, fortified his injunctions; -and he strengthened his position by prodigies, which are always sure -to make a deep impression on the minds of an imbecile populace. - -It must here be attended to with especial care, that he thought he -had discovered a sure method of keeping the Hebrews in subjection to -himself, by persuading them that God himself was their conductor--that -he preceded them by night as a pillar of fire, and by day as a -cloud. It can be proved that this is perhaps a more gross deceit on -the part of this leader than any he had ever practised. During his -sojourn in Arabia, he had learned that, as the country was of vast -extent and uninhabited, it was the custom of those who travelled in -caravans to take guides, who conducted them under night by means of a -brasier filled with burning wood, the flame of which they followed; -and the smoke of which by day equally prevented the parties of the -caravan from straggling. Moses took advantage of this and proclaimed -it miraculous, adducing it as an evidence of divine protection. No -person is called upon to regard this as cheat, on my authority; -let them believe Moses himself, who in the book of Numbers, chap, -x, v. 31, is represented as beseeching his brother-in-law Habab to -journey with the Israelites and show them the way, because he knew the -country. [38] This is proof positive. If it were really God who went -before the people of Israel by night and by day, as a pillar of cloud -and of fire, could they have desired a better guide? Notwithstanding -here is this leader entreating his brother-in-law in the most urgent -manner to act as his guide; the pillar of cloud and fire, it would -seem, being only a God for the people and not for Moses. - -The unfortunate dupes being delighted to find themselves adopted by -the chief of the Gods on their escape from a cruel bondage, cheerfully -put faith in Moses, and swore to obey him blindly. His authority being -confirmed, he wished to render it perpetual; and under the specious -pretext of establishing the worship of that God whose Viceregent he -said he was, he appointed at once his brother and his sons to high -authority in the Royal Palace, that is the place whence he thought -proper to give forth his oracles; this place being altogether out of -the view of the people. Lastly he practised that which is always done -at the formation of new institutions; that is, he exhibited prodigies, -miracles, whereby some were dazzled, and others confounded, but which -only excited pity in those who could see through his impostures. - -However crafty Moses might have been, he would have had considerable -difficulty in securing obedience, without the aid of his armed -followers. An impostor without physical force rarely succeeds. - -But in spite of the great number of dupes who submitted themselves -blindly to the will of this clever legislator, there were found people -bold enough to reproach him for bad faith; declaring that, under false -appearances of justice and equality, he had engrossed the whole--that -the sovereign authority was confined to his own family, who had no -more right to it than any other individuals--and that he was less the -father than the tyrant of his people. But on these occasions Moses, -with profound policy, put to death those daring spirits and spared -no one who disputed his authority. - -It was by similar precautions, and by always declaring that his -punishments were instances of divine vengeance, that he reigned an -absolute despot; and to end as he had begun--that is to say, as a knave -and an impostor--he was in the habit of retiring to a cave, which he -had caused to be dug in the centre of a waste, under the pretext of -having conferences with the Divinity, that he might secure in this -way the respect and submission of his followers. His end was like that -of other similar impostors. He cast himself from a precipice which he -knew of in the remote wilderness, to the end that his body might not -be discovered, and that it might be thought the Deity had carried him -off. He was not ignorant that the memory of the patriarchs which had -preceded him was held in great veneration, although they knew their -sepulchres; but this was not enough for an ambition like his--it was -necessary that he should be revered as a god, over whom death had no -control. This is the explanation of what he said at the commencement -of his reign, when he said that God had declared that he was to be -a God unto his brother. [39] Elijah in like manner, and Romulus, -[40] and Zamolxis, and all those who have had the foolish vanity to -wish to eternalize their names, have concealed the time and manner -of their death, in order that they might be thought immortal. - - - -§ 11. - -But to return to the legislators. There have never been any who -did not assert that their laws did not emanate from some divinities -[41], and who have not attempted to persuade their followers that they -themselves were more than mortal. Numa Pompilius, after having tasted -the sweets of retirement, was with difficulty persuaded to leave them, -although it was to fill the throne of Romulus; but compelled by the -acclamations of the people, he profited by the devotedness of the -Romans, and insinuated to them that if they really wished him to -be their king, they must be prepared to obey him without enquiry, -and to observe religiously the laws and divine institutions which -had been communicated to him by the goddess Egeria. [42] - -Alexander the Great had? no less vanity. Not content with seeing -himself master of the world, he wished to persuade mankind that he -was the son of Jupiter. Perseus pretended also to have derived his -origin from the same god and the virgin Danae. Plato also insisted -on a virgin nativity, regarding Apollo as his father. There have been -many other personages who have been guilty of the same absurdity. No -doubt all these great men believed in the opinion of the Egyptians, -who maintained that the Spirit of God was capable of having intercourse -with the female sex, and rendering them pregnant. - - - -§ 12. - -JESUS CHRIST. - -Jesus Christ, who was acquainted with the maxims and the science of -the Egyptians, gave currency to the belief alluded to above, because -he thought it suitable to his purposes. Reflecting how Moses had become -renowned by his command of an ignorant people, he undertook to build on -this foundation, and got some few imbecile people to follow him, whom -he persuaded that the Holy Ghost was his father, and that his mother -was a virgin. These simple folks, accustomed to give themselves over -to dreams and reveries, adopted his opinions, and believed whatever he -wished: indeed, something considerably beyond this miraculous birth -would by no means have been too miraculous for them. 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. [43] That a man should be born of a virgin, by the -operation of the Holy Spirit, is neither more extraordinary nor more -miraculous that that Genghis Khan should be born of a virgin, as the -Tartars assert; or that Foh, according to the Chinese belief, derived -his origin from a virgin rendered pregnant by the rays of the sun. - -This prodigy appeared at a time when the Jews, wearied with their -God as they had formerly been with their Judges, [44] were desirous -to have some visible ruler among them, as was the case with other -nations. As the number of fools is infinite, Jesus Christ in a short -time had many followers; but as his extreme poverty was an invincible -obstacle to his elevation, the Pharisees--at one time his admirers, -and at another time startled at his boldness--forwarded or thwarted -his interests, according to the inconstant humour of the populace. The -report of his divine origin was spread about; but without forces, -as he was, it was impossible that he could succeed, although some -cures which he performed, and some resurrections from the dead to -which he pretended, brought him somewhat into repute. Without money -or arms he could not fail to perish: if he had been in possession of -these, he would have been no less successful than Moses or Mahomet, -and all those who, with like advantages, have elevated themselves -above their fellow-men. If he had been more unfortunate, he would -not have been less adroit; and several traits in his history prove -that the principal defect in his policy was his carelessness in not -sufficiently providing for his own security. Otherwise, I do not find -that his plans were less skilfully devised than those of the other -two: at all events his law has become the rule of faith to people -who flatter themselves that they are the wisest in the world. - - - -§ 13. - -ON THE POLITICS OF JESUS CHRIST. - -Can anything be more subtle than the answer of Jesus concerning -the woman taken in adultery? The Jews having demanded of him if -they should stone her, instead of answering the question directly--a -negative answer being directly contrary to the law, and an affirmative -convicting him of severity and cruelty, which would have alienated -their minds from him--instead, therefore, of replying as an ordinary -individual would have done on the occasion--"Let him," said he, -"who is without sin amongst you cast the first stone at her." [45] -A shrewd reply, and one evincing great presence of mind. On another -occasion, being shown a piece of money with the emperor's image and -superscription upon it, and asked if it were lawful to pay tribute -money unto Cæsar, he eluded the difficulty of answering: "Render -unto Cæsar the things which are Cæsar's." [46] The false position -in which they wished to place him was this: that if he denied that -it was lawful, he was guilty of high treason; and if he said that -it was, he went directly against the law of Moses, which he always -protested that he never intended to do--knowing no doubt that he was -too helpless to do so with impunity at that time. Afterwards, when he -became more celebrated, he endeavoured to abrogate it almost totally: -acting in this way not unlike those princes, who, until their power -is thoroughly established, always promise to confirm the privileges -of their subjects, but who, after that has been secured, care little -for their promises. - -When the Pharisees asked him by what authority he taught the people -and preached to them, he penetrated their intention--which was to -convict him of falsehood; whether he answered that it was by human -authority--he not being of the order of the priesthood, who alone were -charged with the instruction of the people; or whether he preached -by the express orders of God--his own doctrine being opposed to the -law of Moses; he avoided their snare, and embarrassed themselves, -by asking them in what name John baptised. [47] - -The Pharisees, who from political motives, rejected the baptism of -John, would have condemned themselves if they had said that it was in -the name of God; and if they had not said so, they would have exposed -themselves to the rage of the populace, who maintained the opposite -opinion. To get out of this dilemma, they answered that they could -not tell: on which Jesus Christ replied, that neither was he obliged -to tell them by what name or authority he taught the people. - - - -§ 14. - -Such was the character of the destroyer of the ancient law, and the -founder of the new religion that was built upon its ruins; in which -religion a disinterested mind can perceive nothing more divine than -in any of those which preceded it. Its founder, who was not altogether -ignorant, having witnessed extreme corruption in the Jewish republic, -judged that its end was near, and thought it a favorable opportunity -for forwarding his own designs. - -The fear of being anticipated by men more able than himself, made -him hasten to secure his ground by means entirely opposite to those -adopted by Moses. The former began by rendering himself terrible to -other nations. Jesus Christ, on the contrary, attracted mankind to -himself by the hope of blessings in a life beyond the grave, which he -said they would obtain by believing in him. Whilst Moses only promised -temporal benefits to the observers of his law, Jesus Christ led his -followers to hope for those which would never end. The laws of the one -only regarded exterior observances; those of the other looked into -the heart, influenced the thoughts, and stood on opposite grounds -to the law of Moses. Whence it follows, that Jesus Christ believed -with Aristotle, that it is the same with religion and nations as with -individuals who are born and who die; and as there is nothing which -is not subject to dissolution, there is no law which must not in turn -give place to another. [48] But as there is difficulty in passing from -one law to another, and as the greater part of men are stubborn in -religious matters, Jesus Christ, in imitation of other innovators, -had recourse to miracles, which have at all times confounded the -ignorant, and advanced the projects of ambitious and designing men. - - - -§ 15. - -Christianity having been founded in this way, Jesus Christ wisely -imagined that he could profit by the errors in the politics of Moses, -and render his new law eternal--an undertaking in which he finally -succeeded a little perhaps beyond his expectation. The Hebrew prophets -intended to do honour to Moses, by predicting a successor who should -resemble him--a Messiah great in virtues, powerful in wealth, and -terrible to his enemies. These prophecies, however, produced altogether -a different effect from what they expected; a number of ambitious -demagogues having embraced the opportunity of palming themselves off -for the coming Messiah, which led to those insurrections and civil -convulsions which lasted until the entire destruction of the ancient -republic of the Hebrews. Jesus Christ, more subtle than the prophets -who succeeded Moses, predicted that a man of this description would -appear--the great enemy of God--the favorite of the demons--the -aggregation of all the vices and the cause of all the desolation in -the world. After such a splendid eulogy, one would think that nobody -could resist the temptation of calling himself Antichrist; and I do -not believe that it is possible to discover a secret equal to it for -eternalizing a law, although there can be nothing more fabulous than -what we read of concerning this pretended Antichrist. St. Paul says -that he was a ready born; whence it follows that he must have been -on the watch for the coming of Jesus Christ: nevertheless, more than -sixteen years rolled on after the prediction of the nativity of this -formidable personage, without any one having heard of his appearance. I -acknowledge that some have applied the terms to Ebion and Cerinthus, -two great adversaries of Jesus Christ, whose pretended divinity they -disputed. But if this interpretation be the meaning of the Apostle, -which is far from being credible, the words referred to must point -out a host of Antichrists in all ages--it being impossible that truly -learned men should think of injuring the cause of truth, by declaring -that the history of Jesus Christ was a contemptible fable, [49] and -that his law was nothing but a series of dreams and reveries, which -ignorance had brought in repute, which self-interest had encouraged, -and which tyranny had taken under its especial protection. - - - -§ 16. - -They pretend, nevertheless, that a religion built upon so weak -foundations is divine and supernatural, as if it were not an -ascertained fact that there is no class of people more fitted to give -currency to the most absurd opinions than women and lunatics. It is -not to be wondered at that Jesus Christ reckoned none of the learned -amongst his followers. He well knew that his law was inconsistent with -common sense; and therefore he always declaimed against the sages, -excluding them from that kingdom into which he admitted the poor -in spirit, the simple and the imbecile. Rational minds ought to be -thankful that they have nothing to do with such insanities. - - - -§ 17. - -ON THE MORALITY OF JESUS CHRIST. - -We find nothing more divine in the morality of Jesus Christ than what -can be drawn from the works of ancient authors; for this reason, -perhaps every text in his code of morals is either borrowed from -their's or is an imitation of it. St. Augustine [50] acknowledges that -in one of the so-called heathen writers, he discovered the whole of -the commencement of the gospel according to St. John. We must remark -also, that this apostle was so much accustomed to plunder others, -that he has not scrupled to pillage from the prophets their enigmas -and visions, for the purpose of composing his Apocalypse. Again, -whence arises that agreement between the doctrines of the Old and -New Testament and those of Plato, unless the Rabbis and others who -composed the Jewish Scriptures had stolen from that distinguished -man. The account of the creation of the world given in his Timaeus, -is much more satisfactory than that recorded in the book of Genesis; -and it will not do to say that Plato, in his tour through Egypt, had -read the books of the Jews, since, by the confession of St. Augustine, -king Ptolemy had not ordered them to be translated till long after -the philosopher had left the country. - -The landscape which Socrates describes to Simias (Phæton,) possesses -infinitely more beauty than the Paradise of Eden: and the fable of -the Hermaphrodites [51] is beyond comparison a better invention than -that which we read of in Genesis, where we are told that one of Adam's -ribs was taken from him for the purpose of creating a female out of it. - -Can any more plausible account of the overthrow of Sodom and -Gomorrah be given, than that it was caused by Phaeton? Is there no -resemblance between the fall of Lucifer and that of Vulcan, or of -the giants struck down by the thunderbolts of Jove. How close the -resemblance between Sampson and Hercules; Elijah and Phaeton; Joseph -and Hypolitus; Nebuchadnezzar and Lycaon; Tantalus and the rich man -in torment; [52] the manna in the wilderness and the ambrosia of the -gods! St. Augustine, [53] St. Cyril, and Theophilactus, compare Jonah -with Hercules, called Trinoctius, because he had been three days and -three nights in the belly of a whale. - -The river which Daniel speaks of in chap. vii, v. 10, of his -Prophecies, is palpably drawn from that Pyriphlegethon to which -Plato alludes in his dialogue on the immortality of the soul. The -idea of "Original Sin" is taken from the account of Pandora's box; -and the interrupted sacrifices of Isaac and of Jephtha's daughter are -borrowed from that Iphigenia, in whose room a hind was offered up. What -we read of concerning Lot and his wife, is nearly the same as that -which fabulous history informs us occurred to Bancis and Philemon. The -histories of Perseus and of Bellerophon are the foundation of Michael -and the demon whom he vanquished. In short, it is abundantly manifest -that the authors of the Scriptures have copied the works of Hesiod, -Homer, and some other ancient writers, almost word for word. - - - -§ 18. - -With respect to Jesus Christ himself, Celsus, by appealing to his -opponent Origen, shows that he had taken some of his most approved -apothegms from Plato--Such as this: "It is easier for a camel to go -through the eye of a needle, than a rich man to enter into the kingdom -of God." [54] It was owing to the sect of the Pharisees, to which he -belonged, that his followers believed in the immortality of the soul, -the resurrection, and the torments of hell; and also in the greater -part of his morality, [55] the whole of which I find in Epictetus, -Epicures, and a few others. This last mentioned philosopher was -referred to by St. Jerome, as a man whose virtues ought to put the -best Christians to the blush; and whose mode of life was so temperate -that a morsel of cheese, with bread and water constituted his highest -repast. Leading a life so frugal, this philosopher, heathen as he -was, declared that it was far better to be unfortunate and gifted -with reason, than to be rich and opulent without it; adding, that -wealth and wisdom were rarely found united in the same individual, -and that it was impossible to enjoy happiness or contentment unless -our conduct were guided by prudence, justice and honesty, which are -the qualities whence flow all true and lasting enjoyments. - -As to Epictetus, I do not believe that there ever existed a man, -not even excepting Jesus Christ, more firm, more self-denying, -more equable, or who at any time gave forth to the world a more -sublime system of morality. Were it not that I should exceed the -limits which I have prescribed to myself in this treatise, I could -recount many beautiful traits in his character; but the reader must be -contented with one example. When a slave to Epaphroditus, a captain of -Nero's guards, his master took the brutal fancy to writhe his limbs, -Epictetus, perceiving that it gave the monster satisfaction, said with -a smile, that he saw clearly that the joke would not end until he had -broken one of them, which happened accordingly. The philosopher with -the same equanimity and the same smile, merely said, "Did I not tell -you that you would certainly break the limb?" Where is there on record -another instance of like firmness? How would Jesus Christ have acted -in the circumstances?--he who wept and trembled at the least alarm, -and who in his last moments exhibited a pusillanimity altogether -contemptible, and which was never shown by the martyrs for his faith. - -If the work which Arian wrote concerning the life and death of our -philosopher had been preserved, I have no doubt that we would have -been in possession of many more examples of his equanimity than we -have at present. I know that the priests will speak of the example -which I have instanced, as they speak of the virtues of philosophic -minds in general, and assert that it is based on vanity, and that -it is by no means what it appears to be; but I know also, that those -people are accustomed to speak ex cathedra whatever suits their purpose -and to think they sufficiently earn the money which is given them for -instructing the people, by declaiming against every man who knows what -sober reason and real virtue are. Nothing in the world can be less in -congruity with the actions of these superstitious men who decry them, -than the manner of the truly learned. The former, having studied for -no other end than to obtain a place to give them bread, become vain, -and congratulate themselves when they have obtained it, as if they had -arrived at the state of perfection; whereas it is nothing else to them -than a state of idleness, pride, voluptuousness, and licentiousness,--a -condition in which the great majority of them hold in no respect -whatever the maxims of that religion which they profess. But we will -leave these men, who have not the remotest conception of real virtue, -and examine the evidences for the divinity of their master. - - - -§ 19. - -Having considered the politics and the morality of Jesus Christ, -wherein we find nothing so useful or so sublime as we find in the -writings of the ancients, let us now consider if the reputation which -he acquired after his death be a proof of his divinity. - -The generality of mankind are so much accustomed to what is irrational, -that it is astonishing to find people endeavouring to draw a rational -inference from their conduct. Experience teaches us that they are -always running after shadows, and that they neither do nor say anything -betokening common sense. These fanatical notions on which they found -their belief will always be in vogue, in spite of the efforts of the -learned who have invariably set themselves against them. So rooted are -their follies that they had rather be crammed with them to repletion -than make any effort to be rid of them. - -It was to no purpose that Moses boasted that he was the interpreter -of God, and attempted to prove his mission and his authority by -extraordinary signs. If he absented himself for a short time (as he -did occasionally, to hold conference with the Divinity, by his account, -and as in like manner did Numa Pompilius and many other legislators), -it was only to find on his return strong traces of the worship of the -gods whom the Hebrew people had seen in Egypt. It was in vain that -he had led them for forty years through the desert, that they might -lose recollection of the divinities which they had left behind. They -had not forgot them, and they always wished for some visible symbol -to precede them, which, if they had got, they would have worshipped -obstinately, at the risk of being exposed to extreme cruelty. - -The pride-inspired contempt alone which led them to the hatred of -other nations, made them insensibly forget the gods of Egypt, and -attach themselves to that of Moses. They worshipped him for some time -with all the outward observance of the law; but with that inconstancy -which leads the vulgar to run after novelty, they deserted him at -last to follow the God of Jesus Christ. - - - -§ 20. - -The most ignorant alone of the Hebrews followed Moses--such also -were they who ran after Jesus Christ; and their name being legion, -and as they mutually supported each other, it is not to be wondered -at if this new system of error was widely circulated. The teaching of -these novelties was not without danger to those who undertook the task, -but the enthusiasm which they excited extinguished every fear. Thus, -the disciples of Christ, miserable as they were in his train, and -even dying of hunger--(as we learn from the necessity under which they -were, together with their leader, of plucking the ears of corn in the -fields to sustain their lives)--these disciples never despaired till -they saw their master in the hands of his executioners, and totally -incapable of gifting them with that wealth, and power, and grandeur, -which he had led them to expect. - -After his death, his disciples being frustrated in their fondest hopes, -made a virtue of necessity. Banished as they were from every place, -and persecuted by the Jews, who were eager to treat them as they had -treated their master, they wandered into the neighboring countries; in -which, on the evidence of some women, they set forth the resurrection -of Christ, his divinity, and the other fables wherewith the gospels -are filled. - -It was their want of success among the Jewish people which led to -the resolution of seeking their fortune among the Gentiles; but as -a little more knowledge than they possessed was necessary for the -accomplishment of their design--the Gentiles being philosophically -trained, and consequently too much the friends of truth and reason -to be duped by trifles--the sectaries of Jesus gained over to their -cause a young man [56] of ardent temperament and active habits, -somewhat better instructed than the illiterate fishermen of Galilee, -and more capable of drawing audiences to listen to his talk. He being -warned from heaven (miraculously of course), leagued himself with -them, and drew over some partizans by the threat of "fabled hell," -(a plagiarism from the ancient poets), and by the hope of the joys of -paradise, into which blessed abode he was impudent enough to assert -that he had at one time been introduced. - -These disciples then, by strength of delusion and lying, procured -for their master the honor of passing for a god--an honor at which, -in his life-time, Jesus could never have arrived. His destiny was -no better than that of Homer, nor even so good; inasmuch as seven -cities which had despised and starved the latter in his lifetime, -struggled and fought with each other, in order to ascertain to which -was due the merit of having given him birth. - - - -§ 21. - -It may be judged now, from what has been advanced, that Christianity, -like every other religion, is only a complicated imposture--the success -and progress of which would astonish the inventors themselves, could -they revisit this world. Without bewildering ourselves, however, in -a labyrinth of error and contradiction, such as we have alluded to, -we go to Mahomet, who founded his law on maxims entirely opposite to -those of Jesus Christ. - - - -§ 22. - -MAHOMET. - -Scarcely had the disciples of Jesus Christ torn down the Mosaic fabric -for the purpose of establishing Christianity, when men, led by force -of circumstances, and influenced by their usual inconstancy, followed -the new legislator, who had elevated himself by means similar, as far -as possible, to those which Moses employed. Like the Jewish lawgiver, -Christ usurped the title of prophet, and ambassador of God; like him -he pretended to perform miracles, and took advantage of the passions of -the multitude. He soon found himself escorted by an ignorant populace, -to whom he explained the new oracles of heaven. These miserably misled -people, from the promises and fables of this new impostor, spread -his renown far and wide, as having eclipsed all his predecessors. - -Mahomet, on the contrary, was a man who did not appear at all competent -to lay the foundation of an empire. He was distinguished neither as -a politician nor a philosopher: he could neither read nor write. [57] -At first he exhibited so little firmness, that he was frequently upon -the point of abandoning his enterprise; and he would have done so, had -it not been for the address of one his followers. When he was rising -into celebrity, Corais, a powerful Arab chief, being irritated that -a man of yesterday should have the boldness to mislead the people, -declared himself his enemy, and attempted to thwart his designs; -but the people, believing that Mahomet had continued intercourse -with God and his angels, supported him till he had an opportunity of -being avenged upon his adversary. The tribe of Corais was worsted; -and Mahomet seeing himself surrounded by a host of fanatics, thought -that he stood in no need of a coadjutor. However, lest Corais should -expose his impostures, he took the initiative; and to make sure, he -loaded him with promises, and swore that he only wished to become -great in order to share with him that power, to the establishment -of which he might so much contribute. "We can agree," said he, -"when we reach our proper elevation; we can depend, in the meantime, -on that great multitude whom we have gained over, and it only remains -that we make sure of them by the employment of that artifice which -you have so happily invented." At the same time he persuaded him to -descend into the Cave of Oracles. - -This was a dried-up sunk well, from the bottom of which Corais spoke, -in order that the people might believe that it was the voice of God -declaring himself in favour of Mahomet who was in the midst of his -proselytes. Deceived by the blandishments of the leader, his associate -regularly descended into the well, to counterfeit the oracle. Whilst -Mahomet was passing one day at the head of an infatuated multitude, -they heard a voice, which said--"I am your God, and I declare that -Mahomet is the prophet whom I have appointed for all nations; he will -instruct you in my law of truth, which the Jews and Christians have -altered." For a long time the accomplice played this game; but at last -he met with the blackest ingratitude. The voice being heard, as usual, -proclaiming him an inspired personage, Mahomet turned to the people, -and commanded them, in the name of that God who had recognised him -as his prophet, to fill up the well with stones, that it might be an -enduring witness in his favour, like that pillar which Jacob set up -to mark the place where God had appeared to him. [58] Thus perished, -miserably, the chief who had most contributed to the elevation of -Mahomet. It was upon this heap of stones that the last of the three -most celebrated impostors established his religion, and so solid -and stable is its foundation, that after the lapse of twelve hundred -years there is little appearance at present of its being overthrown. - - - -§ 23. - -In this way was the power of Mahomet established; and he was more -fortunate than Jesus, inasmuch as he lived to see the wide diffusion -of his doctrines, which Christ on account of his want of resources, -was unable to do. He was even more fortunate in this respect than -Moses, who from excess of ambition brought himself to a premature -end.--Mahomet died in peace, and loaded with blessings. He had, -moreover, a well-grounded hope that his religion would last, because -it was accommodated to the nature of a people born and brought up -in ignorance; an adaptation in which men more learned than himself, -but less accustomed to associate with the lower orders, might have -entirely failed. - -The reader is now in possession of the most remarkable facts concerning -the three most celebrated legislators, whose religions have brought -into subjection a great part of the human race. They were such as -we have represented them; and it is for you to consider if they -are worthy of your respect, and if you are justified in allowing -yourselves to be led by those whom ambition alone conducted to power, -and whose dreams have been perpetuated by ignorance. The following -observations, if read with a free and unprejudiced mind, may lead to -the discovery of truth, by clearing away those mists wherewith you -have been blinded and beguiled. - - - - - - - -CHAPTER IV. - -TRUTHS EVIDENT AND OBVIOUS TO THE SENSES. - - -§ 1. - -Moses, Jesus Christ, and Mahomet, being such as we have represented -them, it is evident that it would be useless to search in their -writings for a new idea of the Divinity. The conferences of Moses -and Mahomet with the Deity, and the miraculous conception of Jesus -Christ, are the greatest impostures that have ever met the face of day, -and you must shun their contemplation as you love the truth. - - - -§ 2. - -God, as we have seen, being only Nature, or in other words the -combination of all beings, all properties, and all energies, is -necessarily the cause from which emanates every thing, and of course -not distinct or different from its effects. He cannot be termed good, -nor evil, nor just, nor merciful nor jealous: these attributes belong -only to mankind. The Deity therefore can neither punish nor reward. The -opposite idea may lead aside the ignorant, who, conceiving the Divinity -to be an uncompounded essence, represent him to themselves under -images altogether unsuited to his nature. Those alone who exercise -their judgment without confounding its operations with those of their -imaginative faculty, and who have sufficient strength of mind to -cast away the prejudices of infancy, can form a clear and distinct -conception of the subject. They regard him as the author of every -being, producing them without distinction, and giving no preference -to one over another, and whose power is such that he created man with -as much ease as he did the meanest worm, or the humblest plant. - - - -§ 3. - -We must therefore believe that this universal Being whom we generally -name God, takes no greater care of a man than of an ant, nor pays more -attention to a lion than to a stone; neither regards the beauty or -deformity, good or evil, perfection or imperfection. He cares not to -be praised, beseeched, sought alter, or flattered; he is not affected -by what men say or do; he is not susceptible of love or hatred: -[59] in one word he is not more occupied with man than he is with the -rest of the other creatures, whatever may be their nature. All these -distinctions are merely the inventions of a limited understanding: -they originate in ignorance, and self-interest keeps them up. - - - -§ 4. - -Thus, therefore, no rational man can believe in God, nor in hell, -nor in spirits, nor in devils, in the sense in which the terms -are generally understood. These big words have only been coined to -intimidate and blind the vulgar. Those who wish to convince themselves -of this truth would do well to devote particular attention to what -follows, and accustom themselves to suspend their judgment until -after mature reflection. - - - -§ 5. - -The infinity of stars which we see above us has not escaped the -fictions of presumptive credulity. Amongst the glittering hosts, there -is one said to have been set apart for the celestial court, where God -holds regal state in the midst of his courtiers. This place is the -residence of the blessed, wither the souls of the virtuous are conveyed -after leaving the body. We need not dwell upon an opinion so frivolous -and so contradictory to common sense. It is well enough ascertained -that what we denominate the heavens is merely a continuation of the -air which surrounds us--a fluid through which the other planets move, -like the earth which we inhabit, unsustained and unconnected with -any solid mass whatever. - - - -§ 6. - -The priests having, like the pagans with their Gods and goddesses, -invented a heaven, where God and the blessed might dwell; after the -same example next they contrived a hell, or subterranean place, -to which, they assure us, the spirits of wicked men go down for -the purpose of being everlastingly tormented. Now, the word hell, -in its original sense, imports no more than a place dark and deep; -and the poets invented it as the opposite to the residence of the -blessed, which they represented as high and bright. This is the exact -signification of the Latin terms inferus and inferi, and the Greek -hades; any dark place such as a sepulchre, or whatever was fearful -from its depth and obscurity. The whole sprung from the imagination -of the poet and the knavery of the priests--the former knowing how to -make an impression in this way, on weak, timid, and melancholy minds; -and the latter having rather more substantial reasons for continuing -the delusion. - - - - - - - -CHAP. V.--ON THE SOUL. - - -§ 1. - -This is rather a more delicate subject to handle than the last which we -had occasion to treat of, viz: Heaven and Hell. For the reader's sake, -therefore, it must be treated at greater length; but before defining -it, an exposition of the opinions of the most celebrated philosophers -is necessary, which will be given in a few words, in order that the -reader may be the better enabled to carry it along with him. - - - -§ 2. - -Their opinions are exceedingly varied. Some have pretended that the -soul is a spirit or immaterial essence; others have maintained that -it is a part of the Divinity; others assert that it is the concord of -all parts of the body; and some uphold that it is the most subtle -part of the blood, separated into the brain, and thence distributed -through the nervous system. If this is established, the soul must -take its origin from the heart which creates it; and the place where -it exercises its noblest functions must be the brain, as that organ -is the most purified from the grosser parts of the blood. - -Such are a few of the different opinions which have been given to -the world in regard to the soul. The better to develop them, we shall -divide them into two classes. In the one will be found the statements -of those philosophers who considered the soul as material; and in -the other those of the opposite party, who maintained the doctrine -of its immateriality. - - - -§ 3. - -Pythagoras and Plato have both maintained the doctrine that the -soul was immaterial in its nature; that is, a being existing without -aid from the body, and capable of action uncontrolled by any thing -corporeal. They hold that all the individual spirits of animals were -emanations from the universal Soul of the World, and that these -off-givings were incorporeal, immortal, and of the same nature as -the pervading Essence itself. They illustrated their doctrine well, -by the analogy of a thousand little lights which are all of the same -nature as the great flame at which they were kindled. - - - -§ 4. - -These philosophers believed that the universe was animated by an -immaterial Essence, immortal and invisible, knowing everything, -and acting always; and which is the cause of every movement, and the -origin of all spirits, these being merely emanations from it. Then, as -spirits are very subtle, they cannot unite (they observe) unless they -can find a body subtle as the light, or as that expanded air which the -vulgar take for heaven. They therefore assume a body less subtle, then -another somewhat gross; and thus by degrees they come to be enabled to -unite themselves to the bodies of animals, into which they descend as -into dungeons or sepulchres. The death of the body, according to them, -is the life of the soul, which was in a manner buried, and could only -in a feeble way exercise its noblest functions. At the death of the -body, the soul shakes off materiality, comes forth of its prison-house, -and unites itself to the Soul of the World from which it emanated. - -According to this opinion then, all the spirits of animals are of the -same nature; and the diversity of their functions and faculties arises -solely from the difference of the bodies into which they descend. - -Aristotle supposes an universal intelligence, acting on particular -intelligences, as light acts upon the eye; and that as light renders -objects visible, so does this universal intelligence render the -others intelligent. - -This philosopher defines the soul as that whereby we live, feel, -think, and move; but he is unsatisfactory as to the nature of that -Being which is the source of its noblest functions. It is needless, -therefore, to search in his writings for a solution of the difficulties -which exist upon this subject. - -Dicearchus, Asclepiades, and Galienus, have also, to a certain extent, -believed that the soul was immaterial, but in a different way from -that already alluded to. They suppose that the soul is nothing else -than the harmony of all the parts of the body: that is, the result -of an exact blending of its elements and disposition of its parts, -its humours, and its essences. Thus, they say, as health is not a part -of that which is healthy, although it is connected with it, so neither -is the soul a part of the animal, although it be within it, but simply -the harmony of all those parts which go to form the containing body. - -On these opinions we must, remark, that their defenders believe -in the immateriality of the soul on self-contradictory principles; -for to maintain that, the soul is not a body, but merely something -inseparably attached to a body, is to say that it is corporeal. We -not only term that corporeal which is a body, but everything which -has form and accident, and which cannot be separated from matter. - -Such are the opinions of those philosophers who maintain that the -soul is incorporeal or immaterial. We see that they are discordant and -contradictory to each other, and consequently little to be heeded as -points of faith. We now come to the opposite party, who have upheld -the doctrine of its materiality. - - - -§ 5. - -Diogenes believed that the soul was composed of air, whence he deduces -the necessity of respiration. He defines it as an air which passes -through the mouth into the pulmonary vessels, whence it becomes warm, -and whence it is distributed to every part of the system. - -Leucippus and Democritus assert that it is fire, and that, like fire, -it is composed of atoms which readily penetrate all parts of the body, -and communicate motion to it. - -Hippocrates said that it was composed of water and of fire. Empedocles -thought that it was compounded of the four elements. Epicurus believed -with Democritus that the soul is composed of fire, but he adds that -there enter into its composition, air, a vapour, and an indescribable -substance, which is the principle of thought. Out of these four -different substances he makes to himself a very subtle spirit, -pervading all the body, and which, he says, we ought to term the soul. - -Descartes reasons also, but in a very wretched manner, that the -soul is not material. I say in a very wretched manner, for never -did philosopher reason so badly on this subject as did this great -man. Here is his argument. He sets outs by saying that he must doubt -in the existence of his own body, believing that there exists no such -thing as a body at all, and then he reasons in this fashion: "There -exists no body; I exist nevertheless: I am therefore not a body, -and consequently I can only be a substance which thinks." Although -this fine reasoning destroys itself sufficiently, I will yet take -the liberty of giving my opinion of it in two words. - -1. The doubt which M. Descartes assumes is indefensible; for although -one may sometimes think that he does not think that he has a body, -it is true nevertheless that he has a body, since he thinks of it. - -2. Whoever believes that there exists no body, ought to be well -assured that he is not one himself; for no one can doubt in his own -existence. If he is assured in this matter, his doubt is useless. - -3. When he says that the soul is a substance which thinks, he tells -us nothing new. Every person agrees in this; but the difficulty is -to ascertain the nature of that substance which thinks, and in this -respect M. Descartes is no wiser than his predecessors. - - - -§ 6. - -That we may not go crooked as he has done, and that we may form the -soundest conception possible of the soul of all animals, without -excepting man, who is of the same nature, and who only exercises -different functions from the difference in his organization, it is -important to attend to the following remarks. - -It is certain that there exists in the universe a very subtle fluid, -a substance extremely attenuated, whose source is the sun, and which -pervades all other bodies, less or more, according to their nature -and their consistence. Such is the soul of the world, which governs -and vivifies it, and of which some portion is distributed to all the -creatures in the universe. [60] - -This soul is the purest fire. It burns not of itself, but by different -movements, which it communicates to the particles of other bodies -into which it enters, it burns and makest its warmth be felt. Our -visible fire contains more of this matter than air; air, more than -water; and earth, considerably less than any of them. Plants have -more of it than minerals, and animals more than either. In fine, -this fire pervading the body renders it capable of thought, and is -that properly termed the soul, although it sometimes receives the -appellation of animal spirits, which permeate the whole body. It is -certain therefore that this soul being of the same nature as that -of animals, is annihilated at the death of man, as it is at that of -the other creatures. It follows that whatever poets and divines have -told us of a future state, is only the chimerical offspring of their -own brain, begotten and nourished by them for purposes which is by -no means difficult to fathom. - - - - - - - -CHAPTER VI - -ON THE SPIRITS CALLED DEMONS - - -§ 1. - -We have explained in another place how the notion of spirits came to -be introduced among men, and proved that they were merely phantoms -which existed only in their disordered imagination. - -The first instructors of mankind were not very explicit in their -"lessons to the million" as to the nature of these phantoms, but they -could not help saying what they thought of them. One class, reflecting -that these shadows melted into thin air and had no consistence, -described them as immaterial or incorporeal, having shapes without -matter, but coloured and defined. At the same time however, they denied -that they were corporeal existences, or that they were coloured or -figured; adding that they could clothe themselves with air as with -a garment, when they wished to become visible to the eye of men. A -second class assert that they were animated bodies, but that they were -composed of air, or some still more subtle matter, which they could -thicken at their pleasure, when they chose to make their appearance. - - - -§ 2. - -If the two sorts of philosophers were opposed to each other in their -opinion as to those shadows, they agreed as to their name, viz., -Demons; in which respect they were as those who, when dreaming, believe -that they see the souls of people departed, and that it is their own -soul which they behold when they look into a mirror--or, in short, -those who can believe that the reflections of the stars which they see -in the water are the souls of the stars themselves. Out of this truly -ridiculous belief they wandered into an era no less absurd; believing -that these phantoms possessed unlimited power--an idea sufficiently -devoid of reason, but current among the ignorant, who suppose that -these beings, whom they know not, can exert a fearful influence. - - - -§ 3. - -This most absurd creed was invented and promulgated by legislators, -in order to support their own authority. They established this -belief in spirits under the name of religion, hoping that the dread -of these invisible powers which the people would entertain, might -keep them to their duty. To give the more weight to their dogma, they -classified those spirits or demons as good and bad; the one species -being intended to stimulate men to the observance of their laws, -and the other to act as a check and prevent their breaking them. - -To ascertain what these demons really were, it is only necessary to -read the works of the Greek poets and historians, and above all, the -Theogany of Hesiod, where he dwells at great length on the origin of -the gods. - - - -§ 4. - -The Greeks invented them. From that people they passed by means of -their colonies into Asia, Egypt, and Italy. In this way the Jews, -who were dispersed in Alexandria and elsewhere became acquainted with -them. They made the same happy use of them as other nations did--with -this difference, that, unlike the Greeks, they did not call them -demons, or regard them as good and bad spirits indifferently. They -considered them all as bad with one single exception, to whom they gave -the name of the Spirit, or God; and they termed those men prophets who -said that they were inspired by the good Spirit. Farther, they viewed -as the operations of this divine Spirit whatever they considered as -a great blessing; and on the other hand, they looked upon whatever -they thought to be a great evil, as proceeding from some cacodemon -or evil spirit. - - - -§ 5. - -This distinction between good and evil led them to the use of -the appellation demoniacs, which they applied to lunatics, madmen, -furious persons, and epileptics, as also to those who made use of "the -unknown tongues." A man deformed and somewhat deranged, was said to be -possessed of an unclean spirit; and a dumb man by a dumb spirit. These -words, spirit and demon, became so familiar to them that they used -them on every occasion. It follows that the Jews believed with the -Greeks, that these phantoms were neither chimerical nor visionary, -but real and substantial agents. - - - -§ 6. - -Hence it is that the Bible is filled with tales of spirits, and demons, -and demoniacs; but in no place of that book is it said how and when -they were created--an omission scarcely pardonable on the part of -Moses, who undertakes to give an account of the creation both of the -heavens and of the earth. Christ who speaks very frequently of angels -and spirits, good and bad, does not inform us whether they are material -or immaterial. This makes it evident that both of them were ignorant -of the fact that the Greeks had instructed their ancestors in this -strange belief. Were the case otherwise, Jesus Christ would be no less -culpable for his silence on the subject, than he is for his refusal -to grant to the majority of the human race, that grace, that faith, -and that piety, which he assures them it is in his power to bestow. - -But to return to the subject of Spirits. It is certain these words -Demons, Satan, Devil, are only proper names intended to apply to any -obnoxious individual of our own species; and that, at no period did -any but the most ignorant believe in their existence, either amongst -the Greeks who invented, or the Jews who adopted the terms. After -the latter became infected with such notions, they applied these -words which signify enemy, accuser, and destroyer, at one time to -invisible Powers, and at another, to those which are visible. Thus, -they declared of the Gentiles, that their dwelling was in the kingdom -of Satan; there being none other than themselves (by their own account -of the matter) who dwelt in the kingdom of God. - - - -§ 7. - -Jesus Christ being a Jew, and consequently imbued with these opinions, -we need not be surprised when we meet in the gospels and the writing -of his disciples the words Devil, Satan, and Hell, as if they were -anything real or substantive. We have showed before that there can be -nothing more chimerical; but although what was said might suffice to -satisfy rational men, we are not the less necessitated to add a few -words, in an attempt to convince the bigotted. - -All Christians agree that God is the source of everything; that -he created all things--that he sustains them, and that without his -support they would drop into annihilation.--From these principles, -it is certain that he created that being whom they call the Devil, or -Satan. Whether he were created good or evil is nothing to the argument; -he is incontestibly the work of the great Head, and if he continue -to exist, all wicked as they represent him to be, it must only be at -the good pleasure of God. Now, how is it possible to conceive that God -would preserve one of his creatures, who not only hates him mortally, -and blasphemes him without end, but who sets himself to seduce the -friends of the Almighty for the sole purpose of mortifying him. How -is it possible, I repeat, that God can permit this Devil to exist, -who turns aside from his worship the favored and the elect, and who -would dethrone him were it in his power? - -This is what we wish to say in speaking of God, or rather in -speaking of the Devil and Hell. If God is almighty, and if nothing -can happen without his permission, how comes it that the devil hates -him, blasphemes him, and seduces his worshippers? The Deity either -consents to this or he does not. If he consents to it, the Devil -in blaspheming him is only doing his duty, since he can do nothing -but what God wishes, and consequently it is not the Devil, but God -himself who blasphemes himself,--a fearfully absurd supposition. If -he does not consent to it he cannot be omnipotent, and there must -be two principles, the one of good, and the other of evil--the one -aiming at one thing, and the other at its direct opposite. - -To what then leads our reasoning? To this; that neither God, -nor the Devil, nor Paradise, nor Hell, nor the Soul, are such as -religion has represented them to be, and as most reverend divines -have maintained. These latter sell their fables for truths, being -people of bad faith who abuse the credulity of the ignorant by making -them believe whatever they please; as if the vulgar were absolutely -unfitted to hear the truth and could be nourished by nothing but -those absurdities, in which a rational mind can only discover a vast -of nothing, and a waste of folly. - -The world has been long infected with these most absurd opinions, -yet in every age men have been found--truth-loving men--who have -striven against the absurdities of their day. This little treatise has -been written from like motives, and in it the lovers of truth will -doubtless meet with some things satisfactory. It is to them that I -appeal, caring little for the opinion of those who substitute their -own prejudices in place of infallible oracles. - - - 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 Translation of Virgil, Georgics, Book II. l. 700. - - - - - - - -NOTES - - -[1] Daniel George Morof, who died suddenly on the 30th of June 1691. - -[2] Librum de tribus impostoribus absit ut Papæ tribuam, aut Papæ -oppugnatoribus; jam olim inimici Frederici Barbarossæ Imperatoris -famam sparserant libri talis, quasi jussu ipsius scripti, sed ab eo -tempore, nemo est qui viderit; quare fabulam esse arbitror. - -[3] Apud Nevizanum 1. Sylvae nupt. 2. n. 121. - -[4] Doubtless Averroes here alludes to that law of Mahomet -which wisely prohibits the use of pork in a hot and pestilential -climate.--Translator's Note. - -[5] Disseminavit iste impius haereticus in Hispania, [such is the -language made use of by Alvaro Pelagius], quod tres deceptores fuerunt -in mundo, scilicet, Moises, qui decepterat Judaeos, et Christus, -qui decepterat Christianos, et Mahometus, qui decepit Sarrazenos. - -[6] Et sic falsa est Porphirii sententia, qui dixit tres fuisse -garrulatores qui totum mundum ad se converterunt; primus fuit Moises -in populo Judaico, secundus Mahometus, tertius Christus. - -[7] Qui in quæstionem vertere presumunt, dicentes; quis in hec mundo -majorem gentium aut populorum sequelam habuit, an Christus, an Moises, -an Mahometus? - -[8] Every classical scholar must have heard of the demon -of Socrates. The belief in the existence of such agencies was -sufficiently prevalent in the East 2000 years ago, and the Jews were -in this respect, as credulous as their neighbors. We read in Acts, -c. iv. v. 7, that the leaders of the Sanhedrim enquired of the Apostle -Peter, "By what power or by what name, have ye done this;" evidently -acknowledging their belief that it was possible to work miracles by -the invocation of some mysterious power. The Apostle, himself a Jew, -seems to understand their creed; but he answers them in a way for -which they were not altogether prepared.--Translator's Note. - -[9] Ædeficabat sine pecunia, judicabat sine conscientia, scribebat -sine scientia. - -[10] Non Blandratum, non Alciatum, non Ochinum ad Mahotnetismum -impulerunt; non Valleum ad atheismi professionem induxerunt; non alium -quemdam ad spargendum libellum de tribus impostoribus, quorum secundus -esset Christus Dominus, duo alii Moises et Mahometes, pellexerunt. - -[11] Vincentii Panurgii epistola tribus impostoribus, ad clarissimum -virum Joannem--Baptistam Morinum Medicum. - -[12] Isaac de Peyrere published his Pre-Adamite doctrine in 1655. This -set of fanatics, who were persuaded by their lenders that the general -race of mankind had lost nothing of their innocence by the fall of -Adam, made their appearance, (both men and women) in the streets of -Munster, and elsewhere, in the same robeless condition as our first -parents were, when they wandered in the bowers of Paradise before -the eating of that forbidden fruit, which - - - "Brought death into the world and all our woe." - - -The magistrates of the city attempted to put them down but failed; -and the military had some difficulty in extinguishing this -absurdity.--Translator's Note. - -[13] Monstrum illud hominis, diis inferis a secretis scelus, nefarii -illius tractatus de tribus impostoribus author quantumvis ab omni -Religione alienus, adeo ut nec Judaeus, nec Turca, nec Christianus -fuerit, plane tamen athoeus non erat. - -[14] Consult Bayle's Dictionary on this subject, article, "Trabea." - -[15] Quid vel hac sola dubitatione in Christiana schola cogitara -potest perniciosius? - -[16] Nefarium tillud rium impostorum commentum sen liber contra -Christum, Moisem et Mahometan Capomi nuper ab illis qui Evangelo -Calvini so adductissimos profitentur typis excussus est. - -[17] Hinc Boccaccius in fabellis probare contendit non posse discerni -inter legem Christi, Moisis et Mahometis, quia eadem signa habent -uti tres annuli consimiles. - -[18] F. I. S. D. namely, Fredericus Imperator Salutem Dicit Othoni -illustrissimo amico meo carrissimo. - -[19] Quod de tribus famosissimis nationum deceptoribus in ordinem -jussu meo digessit doctissimus ille vir quorum sermonem de illa re in -museo meo habustiæ exscribi curavi; atque Codicem illum stylo aeque -vero ac puro scriptum ad te quam primum mitto; etenum, &c. - -[20] There is a measure in every thing. - -[21] 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. - -[22] Moses put to death in one day 24,000 men, because they resisted -his laws. - -[23] We read in the Book of Kings, chap. xxii, v. 6, that Ahab, -the King of Israel consulted 400 prophets who were all false, as the -result of their vaticinations showed. - -[24] Genesis, chap. iv, v. 7. - -[25] I. Samuel chap. xv, v. 11. - -[26] Jeremiah, chap. xviii, v. 10. - -[27] Cætera, quæ fieri in terris, Coeloque tuentur - Mortales pavidis cum pendent mentibus sæpe - Efficiunt animos humiles formidine Divum, - Depressosque premunt ad terram, propterea quod - Ignorantia causarum conferre Deorum - Cogit ad imperium res, et concedere regnum: et - Quorum operum causas nulla ratione videre - Possunt hæc fieri Divino numine rentur. - - Lucret. de Rer. Nat. Lib. VI. v. 49 et seq. - -[28] "What appears to our limited conceptions to be evil or apparently -unjust, is entirely owing to our having no commensurate ideas either -of the goodness or the justice of the Deity."--Bolingbroke's Works, -Vol. iv, p. 117.--Translator's Note. - -[29] Acts, chap. xvii, v. 28. - -[30] "Qui autem negabit Deum esse corpus, etsi Deus Spiritus?" Tertul -adv. Prax. cap. vii. - -[31] These four Councils were, First, that of Nice, (325) under -Constantine and Pope Sylvester: Second, that of Constantinople, 381, -under Gratian, Valentinian, Theodosius, and Pope Damasus: Third, that -of Ephesus, 431, under Theodosius II, Valentinian, and Pope Celestin: -and Fourth, that of Chalcedon, 451, under Valentinian, Marcianus, -and Pope Leo I. - -[32] The Talmud informs us that the Rabbis deliberated whether they -ought not to strike from the list of Canonical writings the books -of Proverbs and Ecclesiastes, and that they only spared them because -they made favourable mention of Moses and his law. The prophecies of -Ezekiel (which the Jews were not permitted to read until they were -thirty years of age) would to a certainty have been expunged from the -sacred Catalogue, if a learned Rabbi had not undertaken to reconcile -them with the same Law. - -[33] Consult Hobbes' Leviathan "De Homine," chap. xli, pages 56, -57 and 58. - -[34] Philip of Macedon had sent auxiliaries and money to Hannibal in -Africa. "Infensos Philippo, ob auxilia cum pecunia nuper in Africam -missu Annibale." Levy, Book xxxi. chap. 1.--Translator's Note. - -[35] Hobbe's Leviathan, "De Homine," chap. xii, pp. 56 and 57. - -[36] Hobbes, ubi supra "De Homine," chap. xii. pages 58 and 59. - -[37] This word must not be taken in its usual acceptation. What -rational men understand by the term is a dexterous man, an able -cheat, and a master of jugglery, which requires great readiness and -address; and not by any means a person in compact with the Devil as -the vulgar suppose. - -[38] "And he said, Leave us not, I pray thee; for as much as thou -knowest how we are to encamp in the wilderness, and thou mayest be -to us instead of eyes."--Num. chap. x, v. 31. - -[39] Exodus iv. 16. - -[40] When Romulus was reviewing his forces in the plain of Caprae, here -suddenly arose a thunder-storm, 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.--Liv. 1. I. c. 16.--Translator's note. - -[41] Hobbes' Leviathan; de homine, chap. xii. pp. 59 and 60. - -[42] It is recorded by Livy, 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 receive instructions as -to his political and religions institutions."--Liv. 1. I. c. 21. - -[43] Qu'un beau Pigeon a tire d'aile - Vienne obom brer une Purcelle, - Rien n'est sur prenant en cela; - L'on en vit autant en Lydie. - Et le beau Cygne de Leda - Vaut bien le Pigeon de Marie. - -[44] I. Samuel, chap. viii. vs. 5 and 6. - -[45] The Gospel according to John, chap. viii. v. 7. - -[46] Matthew's Gospel, chap. xxii. v. 21. - -[47] Matthew's Gospel, chap. xxi. v. 27. - -[48] Saint Paul, Hebrews, chap. viii. v. 13 speaks in these terms: -"In that he saith a new covenant, he hath made the first old. Now that -which decayeth and waxeth old is ready to vanish away."--Translator's -note. - -[49] This was the opinion of Pope Leo X. as appears from an expression -of his, which, considering that it was made use of at a time when -the philosophical spirit of inquiry had made little progress, was -remarkably bold. "It has been well known in all ages," he observed -to Cardinal Beinbo, "how much this fable of Jesus Christ has been -profitable to us and ours." Quantum nobis nostrisque sa de Christo -fabula profuerit, satis est omnibus saeculis notum. - -[50] Confessions, 1. VII. c. ix. v. 28. - -[51] See the discourse of Aristophanes, in the "Banquet of Plato." - -[52] Luke's Gospel, chap. xvi. v. 24. - -[53] "The City of God," book I. chap. xiv. - -[54] Orig. adv. Cels. 1. VIII. chap. iv. Compare with, Matthew, -chap. xix. v. 24. - -[55] Op. adv. Jorin. 1. II. chap. viii.--"In indication of their -refusal to take an oath, the Society of Friends quote the words -of Christ, "Swear not at all;" unaware, or overlooking, that this -expression is descriptive of a state of social perfection, when the -word of a man will be as good as his oath. Many others of Christ's -precepts besides this are unobserved by Christians, such as 'Lay not -up for yourselves treasures on earth,' 'Give to every one that asketh, -and from him that would borrow of you turn not thou away.' The morality -of Christ is a beau ideal so far from being realized, that there is -not even a similitude of it in the Christian world. The Quakers who -vauntingly obey this precept regarding oaths, has no hesitation in -breaking the other precepts respecting the hoarding of money, and -refusing to give it away."--Translator's Note. - -[56] St. Paul. - -[57] "I can believe," observes the Count de Boulainvilliers, -"that Mahomet was ignorant of the common elements of education. But -assuredly he was not ignorant in respect to that vast knowledge which -a far travelled man of great natural powers may acquire. He was not -ignorant of his native tongue, although he could not read it, being -master of all its subtleness and all its beauties. He was thoroughly -qualified to render hateful whatever was truly blameworthy, and to -paint truth in colours so simple and vivid, that it was impossible -to misunderstand it. All that he has said is true, as regards the -essential dogmas of Religion; but he has not said all that is true, -and in this respect alone does our religion differ from his." Farther -on he adds, that "Mahomet was neither ignorant nor a barbarian; he -conducted his enterprise with all the skill, delicacy, perseverance, -and intrepidity, which was necessary to ensure its success. His views -were as lofty as any which Alexander the Great, or Julius Cæsar, -were capable of entertaining, had they been in his position."--Life -of Mahomet by Count de Boulainvilliers, book II. pp. 266-8. Amsterdam -edit. 1731. - -[58] Genesis chap. xxviii. v. 18. - -[59] Omnis enim per se divum natura necesse est - Immortali aevo summa cum pace fruatur, - Semota ab nostris rebus, sejunctaque longe; - Nam privata dolore omni, privata periclis - Ipsa suis pollens opibus: nihil indiga nostri, - Nec bene promeritis capitur, nec tangitur ira. - - Lucretius de Rerum Nat. Book I. v. 57, and following. - -[60] If a work be translated, it always receives a colouring, which -is more or less faint or vivid according to the opinions and ability -of the Translator.--Volney's Lectures on History. - - - - - - - -End of the Project Gutenberg EBook of The Three Impostors, by -Anonymous and Jean Maximilien Lucas - -*** END OF THIS PROJECT GUTENBERG EBOOK THE THREE IMPOSTORS *** - -***** This file should be named 50534-8.txt or 50534-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/0/5/3/50534/ - -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.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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-} -h1, h2, .h1, .h2 { -text-align: center; -font-variant: small-caps; -font-weight: normal; -} -p.byline { -text-align: center; -font-style: italic; -margin-bottom: 2em; -} -.figureHead, .noteref, .pseudonoteref, .marginnote, p.legend, .versenum -{ -color: #660000; -} -.rightnote, .pagenum, .linenum, .pagenum a { -color: #AAAAAA; -} -a.hidden:hover, a.noteref:hover { -color: red; -} -h1, h2, h3, h4, h5, h6 { -font-weight: normal; -} -table { -margin-left: auto; -margin-right: auto; -} -.tablecaption { -text-align: center; -}.pagenum, .linenum { -speak: none; -} -</style> - -<style type="text/css"> -.signed { -text-align: right; -} -.div2 { -padding-top: 1.2em; -} -/* CSS rules generated from @rend attributes in TEI file */ -.xd21e1878 -{ -width:10%; text-align:right;vertical-align:bottom; -} -.xd21e117width -{ -width:438px; -} -.xd21e123width -{ -width:384px; -} -@media handheld -{ -} -</style> -</head> -<body> - - -<pre> - -The Project Gutenberg EBook of The Three Impostors, by -Anonymous and Jean Maximilien Lucas - -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: The Three Impostors - -Author: Anonymous - Jean Maximilien Lucas - -Release Date: November 22, 2015 [EBook #50534] - -Language: English - -Character set encoding: ASCII - -*** START OF THIS PROJECT GUTENBERG EBOOK THE THREE IMPOSTORS *** - - - - -Produced by Jeroen Hellingman and the Online Distributed -Proofreading Team at http://www.pgdp.net/ for Project -Gutenberg (This file was produced from images generously -made available by The Internet Archive/American Libraries.) - - - - - - -</pre> - -<div class="front"> -<div class="div1 cover"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e117width"><img src="images/original-cover.jpg" -alt="Original Front Cover." width="438" height="720"></div> -<p class="par"></p> -</div> -</div> -<div class="div1 titlepage"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divBody"> -<p class="par first"></p> -<div class="figure xd21e123width"><img src="images/titlepage.png" alt= -"Original Title Page." width="384" height="720"></div> -<p class="par"><span class="pagenum">[<a id="pb1" href="#pb1" name= -"pb1">1</a>]</span></p> -</div> -</div> -<div class="titlePage"> -<div class="docTitle"> -<div class="mainTitle">THE<br> -THREE IMPOSTORS.</div> -</div> -<div class="byline"><br> -TRANSLATED<br> -(WITH NOTES AND ILLUSTRATIONS,)<br> -FROM THE FRENCH EDITION OF THE WORK, PUBLISHED AT AMSTERDAM, -1776.</div> -<div class="docImprint">RE-PUBLISHED BY<br> -G. VALE, “BEACON” OFFICE, 3 FRANKLIN-SQUARE,<br> -NEW-YORK:<br> -<span class="docDate">1846.</span></div> -</div> -<p><span class="pagenum">[<a id="pb3" href="#pb3" name= -"pb3">3</a>]</span></p> -<div class="div1 note"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">NOTE BY THE AMERICAN PUBLISHER.</h2> -</div> -<div class="divBody"> -<p class="par first">We publish this valuable work, for the reasons -contained in the following Note, of which we approve:—</p> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">NOTE BY THE BRITISH PUBLISHER.</h3> -</div> -<div class="divBody"> -<p class="par first">The following <span class="corr" id="xd21e162" -title="Source: litttle">little</span> 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 an excellent antidote to Superstition and Intolerance, and eminently -calculated to promote the cause of Freedom, Justice, and Morality.</p> -<p class="par signed">J. MYLES. <span class="pagenum">[<a id="pb5" -href="#pb5" name="pb5">5</a>]</span></p> -</div> -</div> -</div> -</div> -<div class="div1 preface"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">PREFACE BY THE TRANSLATOR.</h2> -</div> -<div class="divBody"> -<p class="par first">The Translator of the following little treatise -deems it necessary to say a few words as to the object of its -publication. It is given to the world, neither with a view to advocate -Scepticism, nor to spread infidelity, but simply to vindicate the right -of private judgment. No human being is in a position to look into the -heart, or to decide correctly as to the creed or conduct of his fellow -mortals; and the attributes of the Deity are so far beyond the grasp of -limited reason, that man must become a God himself before he can -comprehend them. Such being the case, surely all harsh censure of each -other’s opinions and actions ought to be abandoned; and every one -should so train himself as to be enabled to declare with the humane and -manly philosopher</p> -<div lang="la" class="blockquote"> -<p class="par first">“Homo sum, nihil humania me alienum -puto.”</p> -</div> -<p class="par"></p> -<p class="par dateline">Dundee, September 1844. <span class= -"pagenum">[<a id="pb6" href="#pb6" name="pb6">6</a>]</span></p> -</div> -</div> -<div class="div1 contents"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">CONTENTS OF THE PRELIMINARY DISSERTATION.</h2> -</div> -<div class="divBody"> -<p class="par first tocEntry"><a href= -"#disquisitions">DISQUISITIONS</a> on the book entitled -“<span class="sc">The Three Impostors</span>.”</p> -<p class="par tocEntry"><a href="#answer">ANSWER</a> to the -dissertation of M. de la Monnoye on the work entitled -“<span class="sc">The Three Impostors</span>.”</p> -<p class="par tocEntry"><a href="#copy">COPY</a> of Part 2d, Vol. 1., -Article ix. of “Literary Memoirs,” published at the Hague -by Henry du Sauzet, 1716. <span class="pagenum">[<a id="pb7" href= -"#pb7" name="pb7">7</a>]</span></p> -</div> -</div> -<div id="disquisitions" class="div1 chapter"><span class= -"pagenum">[<a href="#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">DISQUISITIONS<br> -ON THE BOOK ENTITLED<br> -THE THREE IMPOSTORS.</h2> -</div> -<div class="divBody"> -<p class="par first">It has long been a disputed point if there was at -anytime a book printed and bearing the title of “The Three -Impostors.”</p> -<p class="par">M. de la Monnoye, having been informed that a learned -German<a class="noteref" id="xd21e213src" href="#xd21e213" name= -"xd21e213src">1</a> intended to publish a <span class="corr" id= -"xd21e216" title="Source: disertation">dissertation</span> the object -of which was to prove that this work had really been printed, wrote a -letter, in refutation, to one of his friends; this letter was given by -M. Bayle to M. Basnage de Bauval, who in February 1694, gave an extract -from it in his “History of the works of celebrated and learned -men.” At a later period M. de la Monnoye entered more fully into -the subject, in a letter dated at Paris 16th of June, 1712, and -addressed to President Bouhier, in which letter, he says, will be found -an abridged but complete account of this remarkable book.</p> -<p class="par">He condemns at once the opinion of those who attribute -the work to the Emperor Frederick. The false charge, he says, took its -rise from a passage in the appendix to a discourse concerning -Antichrist, and published by Grotius, wherein he speaks as -follows<a class="noteref" id="xd21e221src" href="#xd21e221" name= -"xd21e221src">2</a>: <span class="corr" id="xd21e224" title= -"Not in source">“</span>Far be it from me to attribute -<span class="pagenum">[<a id="pb8" href="#pb8" name= -"pb8">8</a>]</span>the book called ‘The Three Impostors,’ -either to the Pope, or to the opponents of the Pope; long ago the -enemies of the Emperor Frederick Barbarossa set abroad the report of -such a book, as having been written by his command; but from that -period nobody has seen it; for which reason I consider it -apocryphal.”</p> -<p class="par">Colomiez quotes this, page 28 of his “Historical -Miscellanies;” but he adds that there are some -blunders—that it was not Frederick I. (Barbarossa,) on whom they -intended to fix the authorship, but Frederick II. his grandson. This he -says, is apparent from the letters of Pierre des Vignes, the secretary -and chancellor of the second Frederick, and from Matthew Paris; -inasmuch as they record, that this monarch was blamed for having said -that the world had been led aside by “Three Impostors;” but -by no means that he had written a book having such a title. The Emperor -denied in the strongest terms, that he ever made use of any expression -to that effect. He detested the blasphemy with which they charged him, -and declared that it was an atrocious calumny; more shame to Lipsius -and other writers who have condemned him without sufficiently looking -into the evidences.</p> -<p class="par">Averroes, nearly a century previous, had jeered at the -three religions, saying<a class="noteref" id="xd21e233src" href= -"#xd21e233" name="xd21e233src">3</a>; that “the Jewish religion -was a law for children; the Christian religion a law which it was -impossible to follow; and the Mahometan religion a law in favor of -swine.”<a class="noteref" id="xd21e236src" href="#xd21e236" name= -"xd21e236src">4</a></p> -<p class="par">Since then, many people have written with great freedom -on this same subject.</p> -<p class="par">We read in the works of Thomas de Catimpre, that M. -Simon de Tournay had said that “Three -Seducers”—Moses<span class="corr" id="xd21e245" title= -"Not in source">,</span> Jesus Christ, and Mahomet, had -“mystified mankind with their doctrines.” This is evidently -the M. Simon de Churnay, of whom Matthew Paris relates some other -improprieties, and the same individual whom Polydore Virgil styles -<i>de Turwai</i>, the orthography in both instances having been -mismanaged. <span class="pagenum">[<a id="pb9" href="#pb9" name= -"pb9">9</a>]</span></p> -<p class="par">Amongst the manuscripts of the Abbe Colbert’s -library, obtained possession of by our sovereign in 1732, there is one -numbered 2071, written by Alvaro Pelagius, a Spaniard of the Cordelian -order, bishop of Salves and Algarve, and well known on account of his -work, “The Lamentation of the Church.” He states that an -individual named Scotus, of the same order as himself and a Jacobin, -was at that time a prisoner at Lisbon on a charge of blasphemy. Scotus, -it would appear, had said that he considered Moses, Jesus Christ and -Mahomet as “Three Impostors;” for that, the first had -deceived the Jews; the second the Christians; and the third the -Saracens.<a class="noteref" id="xd21e254src" href="#xd21e254" name= -"xd21e254src">5</a></p> -<p class="par">Gabriel Barlette, in his sermon upon St. Andrew, alludes -to Porphyry in this way; “and therefore the notion of Porphyry is -absurd, when he says that there had existed three individuals who had -turned over the world to their own opinions; the first being Moses -amongst the Jewish people—the second Mahomet, and the third -Christ.”<a class="noteref" id="xd21e262src" href="#xd21e262" -name="xd21e262src">6</a> A strange chronologist to stamp the era of -Christ and Porphyry after that of Mahomet!</p> -<p class="par">The Manuscripts of the Vatican, quoted by Odomir -Rainoldo in the nineteenth volume of his Ecclesiastical Annals, mention -one Jeannin de Solcia, a canon at Bergame, a doctor of civil and canon -law, known from a decree of Pope Pius II., as Javinus de Solcia. He was -condemned on the 14th November 1459 for having maintained this -impiety—that Moses, Jesus Christ, and Mahomet had ruled the world -at their pleasure. <span class="corr" id="xd21e267" title= -"Not in source">“</span><span lang="la">Mundum pro suarem libito -voluntatum rexisse.</span>”</p> -<p class="par">John Louis Vivaldo de Mondovi, who wrote in 1506, and -amongst whose works there is a treatise on “The Twelve -persecutions of the Church of God,” says, in his chapter upon the -sixth persecution, that there were people who dared <span class= -"pagenum">[<a id="pb10" href="#pb10" name="pb10">10</a>]</span>to -dispute, which of the three law-givers had been most followed, Jesus -Christ, Moses, or Mahomet.<a class="noteref" id="xd21e277src" href= -"#xd21e277" name="xd21e277src">7</a></p> -<p class="par">Herman Ristwyk, a Dutchman, burned at the Hague in 1512, -sneered at the Jewish and Christian religions. He does not speak of the -Mahometan creed; but a man who could regard Moses and Jesus Christ as -impostors, could entertain no better opinion of Mahomet.</p> -<p class="par">Now we must turn to an author, name unknown, but accused -of blasphemy against Jesus Christ. The charge was founded upon some -papers discovered at Geneva in 1547, amongst the documents belonging to -M. Gruet. An Italian, named Fausto da Longiano, had begun a work which -he entitled “The Temple of Truth,” in which he undertakes -no less than to overturn all religions. “I have,” he says, -“begun another work entitled ‘The Temple of Truth.’ -It is probable that I may divide it into thirty books. In this work -will be found the extinction of all sects—Jews, Christian, -Mahometan, and other superstitions; and matters will be brought back to -their first principles.”</p> -<p class="par">Now, amongst the letters of Aretino <span class="corr" -id="xd21e286" title="Source: addresssed">addressed</span> to Fausto, -there is not one to be met with which alludes in any way whatever to -this work. Perhaps it had never been written, and although it had been -published, it must have been a very different book from the one in -question; of which, they pretend that there are some copies in the -libraries in Germany, printed in folio, and written in High Dutch.</p> -<p class="par">Claude Beauregard, better known under his Latin -appellation Berigardus, a professor of philosophy, first at Paris, next -at Pisa, and latterly at Padua, quotes or forges a passage from the -work, “The Three Impostors,” in which the miracles which -Moses performed in Egypt are attributed to the superiority of his -<i>demon</i><a class="noteref" id="xd21e293src" href="#xd21e293" name= -"xd21e293src">8</a> over that of the Magicians of <span class= -"pagenum">[<a id="pb11" href="#pb11" name="pb11">11</a>]</span>Pharoah. -Giordano Bruno who was burned at Rome, 17th Feb. 1600, was accused of -having advanced something much to the same effect. But although -Beauregard and Bruno have indulged in such reveries, and have thought -proper to assert that they quoted from the work in question, is this a -certain proof that they had read the book? If so they would doubtless -have stated whether it was in manuscript, or in print, and referred to -the size and the place where they found it.</p> -<p class="par">Tentzelius, trusting to one of his friends, a pretended -ocular witness, gives a description of the book, and specifies the -number of leaves and sheets; and attempting to prove in chap. III. of -his work that the ambition of legislators is the only source of all -religions, he gives as examples Moses, Jesus Christ, and Mahomet. -<span class="corr" id="xd21e317" title= -"Source: Sturvius">Struvius</span>, after Tentzelius, enters into the -same subject, but finding nothing but what a clever fabulist might -invent, he seems much inclined to disbelieve in the existence of the -book.</p> -<p class="par">A journalist at Leipsic, in his “<i lang="la">acta -eruditarum</i>,” dated Jan. 1709, pp. 36 and 37, gives the -following extract from a letter addressed to him: “Having -occasion to be in Saxony I saw, in the Library of M..., a book entitled -“The Three Impostors.” It is an 8vo volume, in Latin, -without the name of the printer or the date of its publication; but to -judge from the letter it appears to have been published in Germany. It -was to no purpose that I tried to obtain permission to read the whole -work. The proprietor of the book, a man of sensitive piety, would not -consent to it. I have since learned that a celebrated professor at -Stuttgard had offered a great sum of money for the volume. Shortly -afterwards I went to Nuremberg, and in talking of this work to M. Andre -Mylhdorf, a man respectable alike for his age, and from his learning, -he assured me he had read it, and that M. Wolfer a clergyman had lent -it to him. From the manner in which he spoke, I thought it might be a -copy of the one alluded <span class="pagenum">[<a id="pb12" href= -"#pb12" name="pb12">12</a>]</span>to above, and I concluded that it was -unquestionably the book referred to; but not that it was in octavo, nor -of so old a date, nor perhaps so accurate.” The writer of the -foregoing was able to throw more light upon the subject and ought to -have done so; for it is not enough to say that he had seen the -book—he must produce evidence that he had seen it, otherwise he -ought to be classed with those who promulgate opinions founded on mere -report; in which category we must include all the authors to whom -reference is made in this disquisition.</p> -<p class="par">The first who makes mention of the book as it existed in -1543, is William Postel, in his treatise on the agreement of the -Alcoran with the doctrines of the Lutherans or the Evangelists. He -calls the work “<i>Anevangelistes</i>,” and attempts in it -to bring the Lutheran doctrines into utter disrepute by proving that -they lead straightway to Atheism. To support his argument he instances -three or four productions written, as he says, by Atheists, whom he -declares to have been the first disciples of this new Gospel. He adds, -“my opinion can be vindicated by reference to an infamous -pamphlet written by Villanovanus relative to three works respectively -entitled ‘The Cymbal of the World,’ -‘Pantagruel,’ and the ‘New Islands;’ the -authors of which works were the standard-bearers of the Atheistical -party.”</p> -<p class="par">This Villanovanus, whom Postel asserts to be the author -of the book “The Three <span class="corr" id="xd21e334" title= -"Source: Imposters">Impostors</span>,” was Michel Servetus the -son of a notary, born in 1509, at Villanueva in Aragon, who assumed the -name of Villanovanus, in a preface to a Bible which was printed for him -at Lyons, 1542, by Hugues de la Porte. In France his designation was -Villeneuve, under which title he was impeached, after he had published -at Vienna, in Dauphiny, 1553, (the year before his death) the work -<span class="corr" id="xd21e337" title= -"Source: entituled">entitled</span> “Christianity -restored;” a book extremely rare, on account of the trouble which -they took at Geneva to find out the copies of the work and get them -burned. In the authentic list of the writings of Servetus, however, we -do not find mention made of “The Three Impostors.” Neither -Calvin nor Beza, nor Alexander Morus, nor any other defender of the -Huguenot party who wrote against Servetus, and whose interest it was to -justify his punishment, and to convict him of having written this work, -has <span class="pagenum">[<a id="pb13" href="#pb13" name= -"pb13">13</a>]</span>laid it to his charge. Postel, an ex-Jesuit, was -the first to do so, without grounds.</p> -<p class="par">Florimond de Remond, a councillor in the Senate at -Bordeaux, writes decidedly that he had seen this book in print. His -words are; “James Curio, in his Chronology 1556, asserts that the -Palatinate was filled with scoffers at religion, the Lievanistes, viz. -a sect who considered the Sacred Writings as fabulous, and more -especially those of Moses, the great Lawgiver of God. Is there not a -book, ‘The Three Impostors,’ defaming the three religions -which alone acknowledge the true God—the Jewish, the Christian, -and the Mahometan?—a book composed in Germany, but printed -elsewhere at the exact moment when these heretics are employing this -individual to spread abroad their doctrines? The very title shows the -character of the age which has dared to publish so impious a treatise. -I would have referred to it unless Osius and Genebrard had spoken to me -on the subject. I recollect that in my earlier days I saw a copy of -this work at the College of Presle. It belonged to Ramus, a man -distinguished for his extraordinary learning, and who was then employed -in deep researches into the mysteries connected with religious belief; -which subject he intended to treat in a philosophical manner. At this -time they were circulating this iniquitous work amongst the learned, -who were very desirous to see it.” A curious inquirer into -secrets!</p> -<p class="par">Everybody knows Florimond de Remond as an insignificant -scribbler. There are three remarkable sayings in currency against him; -that “he built without money, that he was a judge without -principle, and an author without knowledge.<a class="noteref" id= -"xd21e346src" href="#xd21e346" name="xd21e346src">9</a>” We know -also that he always lent his name to P. Richeaume, a Jesuite much hated -by the Protestants, who cloaked his own name by assuming that of the -councillor of Bordeaux. Now, if Osius and Genebrard had spoken as -decidedly as Florimond de Remond, there might have been somewhat to -rest upon; but see what Genebrard says in the thirty-ninth page of his -answer to Lambert Danan, <span class="pagenum">[<a id="pb14" href= -"#pb14" name="pb14">14</a>]</span>printed (octavo) at Paris -1581.<a class="noteref" id="xd21e351src" href="#xd21e351" name= -"xd21e351src">10</a> “They (his own party) have not driven -Blandratus, nor Alciatus, nor Ochinus into Mahometanism; nor have they -induced Valleus to profess himself an Atheist; neither have they -enticed any one whatever to circulate the work called “The Three -Impostors,” wherein Christ the Lord is alluded to as the second, -the other two being Moses and Mahomet.”</p> -<p class="par">Is that the way to <span class="corr" id="xd21e357" -title="Source: identifiy">identify</span> this impious book? and -Genebrard, forsooth had seen it! And can it be, that in the present day -people will attempt to get up regular proof to show that such a work -exists? It is a well known fact that, in all ages, many lies have been -palmed off in reference to books which could never be discovered, -although individuals declare that they had seen them and even went so -far as to mention the places where they had been favoured with their -perusal.</p> -<p class="par">It has been said that this work was in the library of M. -Salvius, the Swedish ambassador, at Munster, and that Queen -<span class="corr" id="xd21e362" title= -"Source: Christiana">Christina</span>, unwilling to ask it of him while -he lived, immediately sent M. Bourdelet, her chief physician, to -entreat his widow to satisfy her curiosity, when he was informed that -M. Salvius, having been <span class="corr" id="xd21e365" title= -"Source: siezed">seized</span> with remorse of conscience on the night -of his death, made them burn the work in his presence. A short time -afterwards Christiana enquired eagerly after the “<i lang= -"la">Colloquium <span class="corr" id="xd21e370" title= -"Source: Heptaphlomers">Heptaplomers</span></i>” by Bodin, a -manuscript, at that period extremely rare; after a long search it was -found, but whatever desire the Queen had to see the work in question, -and although it was sought after in all the libraries of Europe, she -died without having discovered it. Ought we not therefore to conclude -that it was never in existence? Without doubt the pains taken by -Christina would have led to the discovery of that book which Postel -declares was printed in 1543, and which Florimond de Remond says -appeared in 1556. Since then different individuals have assigned to it -other dates. <span class="pagenum">[<a id="pb15" href="#pb15" name= -"pb15">15</a>]</span></p> -<p class="par">In 1654, Jean Baptiste Morin, a celebrated doctor and -mathematician, wrote a letter under the name of Vincent Panurge, which -he addressed to himself in this way, “An epistle to that most -eminent physician, John Baptist Morin, concerning the ‘Three -Impostors<span class="corr" id="xd21e376" title= -"Not in source">’</span>.<a class="noteref" id="xd21e379src" -href="#xd21e379" name="xd21e379src">11</a>” The three impostors -to whom he refers were Gassendi, Neure, and Bernier, whom he wished to -satirize under this title. Christian Kortholt in 1680 employed the same -terms in his work against Hebert, Hobbes, and Spinoza. Such has been -the use which the learned have made of this work when they wrote -against their opponents, and in this way have they drawn upon the -credulity of comparatively ignorant people, who, caring little to -examine the evidences, have been deceived at once. Is it possible, that -if such a work had really existed, it would not have been refuted; just -as they refuted the work concerning the Pre-Adamites,<a class="noteref" -id="xd21e382src" href="#xd21e382" name="xd21e382src">12</a> written by -M. de la Peyrere,—the discourses of Spinoza, and the publications -of Bodin? The “Colloquium Heptaplomeres,” although in -manuscript, has been answered; would “The Three Impostors” -have met with more favour? How comes it that it has not been condemned, -and placed in the Index Expurgatorius, and how has it escaped cremation -by the hands of the common hangman? Books against morality have been -sometimes tolerated, but those which strongly attack Religion do not -escape with impunity. Florimond de Remond, who says that he had seen -the book, asserts <span class="pagenum">[<a id="pb16" href="#pb16" -name="pb16">16</a>]</span>that he was at that time a youth, old enough -perhaps to write fairy tales; he quotes Ramus who had been dead for -thirty years, and could not convict him of falsehood; he quotes Osius -and Genebrard, but in in vague terms, and without pointing out the -passage in their works. He says that they were circulating this -work—a work which if it existed, would unquestionably have been -put under lock and key. Our opponents may produce a passage from Sir -Thomas Browne, who, in the 19th sec. part I. of his work styled -“Religio Medici,” translated from English into Latin by a -distinguished scholar, uses the following words; “this impious -man, the author of this blasphemous work, <span class="corr" id= -"xd21e402" title="Source: “">‘</span>The Three -Impostors,’ although a stranger to every religion, inasmuch as he -was neither a Jew, a Mahometan, nor a Christian, was nevertheless -evidently not an Atheist.<a class="noteref" id="xd21e406src" href= -"#xd21e406" name="xd21e406src">13</a>” From this they would infer -that he must have seen the book, when he speaks in such terms of its -author. Now, Sir Thomas only says that Bernard Ochinus, who in his -opinion was the author of the work, (as he hints in a foot note,) was -more of a Deist than an Atheist, and that any Deist of ordinary average -intellect and information, was capable of planning and executing such a -design. Molikius, in a note upon the passage, denies and justly, that -this work was written by Ochinus, for they assert that it was written -in Latin, and we know that Ochinus never wrote but in Italian; moreover -if he had been suspected of having any connection with this work, his -enemies, who made so much clamour against his dialogues concerning the -Trinity and Polygamy, would not have spared him. But how can we -reconcile Browne and Genebrard who consider Ochinus as a Mahometan, and -at the same time declare that he was neither a disciple of Moses, nor -of Jesus Christ, nor of Mahomet!</p> -<p class="par">Naude, by a strange mistake attributes the work to -Villeneuve, a comparatively ignorant writer, and Ernstius declares that -at Rome he had learned from Campannelle, that Muret, a polished and -accomplished author, had written the work <span class="pagenum">[<a id= -"pb17" href="#pb17" name="pb17">17</a>]</span>more than two centuries -after Villaneuve. Ernstius is mistaken. Campannelle also refutes -himself, for in the preface to his work, “Atheism <span class= -"corr" id="xd21e413" title= -"Source: overthown">overthrown</span>,” and still more explicitly -in his discourse, “Paganism indefensible,” he affirms that -this work came from Germany, but that it was the composition of Muret; -a statement entirely opposite to that of Florimond de Remond alluded to -before, which holds that the work was written in Germany but published -elsewhere. Muret has therefore been falsely accused, and stands in need -of no apology. They have judged of his religion from his life. The -Huguenot party, vexed that after embracing their doctrines he had -abandoned them forever, did not spare him on this occasion, and Beza, -in his “Ecclesiastical History,<span class="corr" id="xd21e416" -title="Source: ’">”</span> reproaches him with two crimes, -the second being Atheism. Julius Scaliger, nettled by a <i lang= -"fr">jeu d’esprit</i> of Muret’s against him, has been led -to do him injustice<a class="noteref" id="xd21e422src" href="#xd21e422" -name="xd21e422src">14</a>. “Muret,” he says maliciously, -“would have been a better Christian if he had believed in God; I -am aware that he tried to persuade others to do so.” In this way -have originated false impressions against Muret. Instead of respecting -his exemplary piety, of which he gave striking evidence in the last -years of his existence, they set themselves half a century after his -death, to blacken his character by accusing him of crimes which were -unknown to his most avowed enemies, and with which, in his life-time, -we are certain that he never was charged. Some ignorant writers who -possess no critical acumen, have impeached without any reason whatever -the first individual who occurred to their memory. Stephen Dolet of -Orleans, Frances Pucci of Florence, John Milton of London, and Merula, -a renegade Mahometan, have done so; they have accused Peter Aretin, -merely because he was a fearless and licentious writer, without -reflecting that he was an uncultivated man, of no learning and scarcely -master of his native tongue. For similar reasons they have blamed -Poggio and others, and have even gone so far back as Boccaccio, most -likely on account of the third tale in his Decameron, where he recounts -the fable of three similar rings, of which he makes a dangerous -application to the Jewish, Christian, and Mahometan religions, as if -insinuating <span class="pagenum">[<a id="pb18" href="#pb18" name= -"pb18">18</a>]</span>that they might be embraced indifferently, since -it was impossible to decide which of them ought to have the preference. -Neither have these writers forgot <span class="corr" id="xd21e431" -title="Source: Michiavel">Machiavel</span>; and Decker impeaches -Rabelais. The Dutchman also who translates into French the -“Religio Medici” of Sir Thomas Browne, in the notes to his -20th chap. accuses Erasmus as well as Machiavel.</p> -<p class="par">With more apparent reason they attack both <span class= -"corr" id="xd21e436" title="Source: Pomponacius">Pompanacius</span> and -Cardan. The former, in his treatise on the immortality of the soul, -where he reasons as a philosopher and speaks abstractly of the Catholic -faith—in which (at the end of his work) he solemnly professes -himself a believer—is bold enough to add that the doctrine of the -immortality of the soul had been propounded by the <span class="corr" -id="xd21e439" title="Source: orignators">originators</span> of every -religious creed in order to keep their followers in thrall, and that -therefore the majority of the human race had been duped. “If the -Jewish, Christian, and Mahometan religions,” he continues, -“are all three of them impostures, it follows that the half of -mankind are mistaken.” This absurd reasoning, in spite of the -precautions of <span class="corr" id="xd21e442" title= -"Source: Pomponacious">Pompanacius</span>, reached Jacques Carpentier, -and induced him to exclaim, “Can any thing be conceived of more -truly pernicious than this scepticism, coming as it does from a -Christian school of <i>theology</i>.<a class="noteref" id="xd21e448src" -href="#xd21e448" name="xd21e448src">15</a>”</p> -<p class="par">Cardan goes still farther wrong in the eleventh of his -discourses “On Sophistry,” where, after minutely comparing -Paganism, Judaism, Christianity, and Mahometanism, and setting the one -to contradict the other, without expressing belief in any of them, he -finishes rashly in this way; “<span lang="la">his igitur arbitrio -victoriæ relictes</span>,” that is, he leaves it to chance -to decide the victory; an expression however which he himself corrected -in the second edition of his work.—This retraction did not save -him from being most bitterly attacked three years afterward by Joseph -Scaliger, on account of the fearful import of the language he had made -use of, and of the indifference it showed on the part of Cardan as to -which of the four parties might gain the victory, and as to whether -that victory were gained by argument or arms. <span class= -"pagenum">[<a id="pb19" href="#pb19" name="pb19">19</a>]</span></p> -<p class="par">In the last article of the work “Naudiana,” -which is a rhapsodical compound of blunders and falsehood, there are -some confused references to “The Three Impostors.” The -author asserts that Ramus had attributed it to Postel; nothing whatever -can be found in the writings of Ramus to establish this. Postel was a -singular visionary. Henry Stephanus relates that he had been heard to -say, that out of the three religions, the Jewish, the Christian, and -the Mahometan, a good one might be made. However, in no part of his -work does he call in question the mission of Moses, or the divinity of -Christ; neither does he venture to maintain in exact terms that the -devout Venetian Hospitaller, whom he calls “his mother -Jeanne,” would be the Redeemer of women, as Christ had been the -Redeemer of men. After explaining that in men there is a masculine -part, the <i>animus</i>, and a feminine part, the <i>anima</i>, he has -the absurdity to add that both parts were corrupted by sin and that -“his mother Jeanne” might restore the feminine as Christ -had restored the masculine. The book in which he utters this absurdity -was printed at Paris in 1553, and is by no means so rare but that -copies may easily be found. From it we can gather that he would have -published the other works also, if it had been true that he had reached -this pitch of blasphemy. So far from this being the case, he writes -(1543) that the book was written by Michael Servetus; and long -afterwards he does not scruple to avenge himself on his Huguenot -calumniators, by accusing them, in a letter addressed to Masius, (1563) -of having themselves printed the work at Caen: “this infamous -commentary or discourse against Moses, Christ, and Mahomet, was lately -printed at Cæn, by those who profess themselves the keenest -supporters of the Calvinistic doctrines.<a class="noteref" id= -"xd21e465src" href="#xd21e465" name="xd21e465src">16</a>” In the -same chapter of “Naudiana,” mention is made of one Barnaud, -but in terms so perplexed that little can be drawn from them except -that he had seen an octavo work of 98 pages, printed in 1613, entitled -“The Geneva Booby.” It did not bear where it had been -printed, neither was the author’s name <span class= -"pagenum">[<a id="pb20" href="#pb20" name="pb20">20</a>]</span>given. -Perhaps it might have been written by Henri de Sponde, <span class= -"corr" id="xd21e470" title="Source: aferwards">afterwards</span> Bishop -of Pamier; who says, that at that period there lived a physician named -Barnaud an Arian, who had composed this treatise. Now this would make -it of a comparatively recent date. The only sensible article in -“Naudiana” is towards its conclusion, where Naude, a man of -vast experience as a bibliologist, is made to declare that he had never -seen the work alluded to, that he did not believe such a work had ever -been printed, and that he considered every thing which had been said on -this subject as mere invention and fable.</p> -<p class="par">To this list may be added that notable atheist Julius -Cæsar Vanini, burned at Toulouse under the name of Lucilius -Vaninus, who was accused of having circulated this vile work in France -some years before he was put to death.</p> -<p class="par">If there are writers so credulous and devoid of common -sense as to believe in these incoherencies, asserting that the book was -publicly sold in many quarters of Europe, they ought to set the matter -at rest by producing a single copy; for it cannot be in the case -supposed, that the work is so rarely to be met with. But no person has -seen a copy, neither of the edition said to have been published by -Christian Wechel at Paris, about the middle of the 16th century, nor of -that which they attribute to Nachtegal, as printed at the Hague, 1614 -or 1615. Father Theophylus Reynaud states that the former had sunk into -extreme poverty from the visitations of heaven; and Muller relates of -the latter that he was banished from the Hague with infamy. Bayle in -his dictionary (article <i>Wechell</i>) clearly refutes the calumny -against this printer; and in regard to <span class="corr" id="xd21e480" -title="Source: Natchtegal">Nachtegal</span>, Spizelius informs us that -he was a native of Alkmaer, and banished, not for having published this -suppositious work, but for having given utterance to other blasphemies. -Now, when we look over with attention and patience what Vincent -Placcius says in the folio edition of his immense work concerning -“Anonymous writers, and authors who write under false -names,” and what Christian Kertholt says in his work revised by -his son Sebastian regarding “The Three Impostors,” and -finally what Struvius advances in his treatise (1706) on “Learned -Impostors,” we can find nothing at all to prove that such a work -ever existed; and <span class="pagenum">[<a id="pb21" href="#pb21" -name="pb21">21</a>]</span>it is astonishing that Struvius, who in spite -of the most specious evidence which Tentzelius had offered him to prove -its existence, had always maintained the contrary, was at last -persuaded to believe that there really was such a work; and that too, -for the most frivolous reason which it is possible to conceive.</p> -<p class="par">In the preface of “Atheism Overthrown,” he -discovers that the author of this work, in order to vindicate himself -from the crime laid to his charge, declares that “The Three -Impostors” had been published thirty years before he was born. -This is a strange discovery, but it appeared so satisfactory to -<span class="corr" id="xd21e487" title= -"Source: Sturvius">Struvius</span> that he ceased to doubt in the -existence of such a book, because he knew the year in which Campannelle -was born (1568.) and knew also that the book was printed thirty years -before this, viz. in 1538. Afterwards in pushing their researches -farther, they resolved to consider <span class="corr" id="xd21e490" -title="Source: Baccaccio">Boccaccio</span> as the author of the work, -from a misinterpreted passage in Chap. 2, No. 6, in the “Atheism -Overthrown” where the following words occur; “Hence -Boccaccio in his impious fables, contends that there is no distinction -between the law of Moses, of Christ and of Mahomet, because they are as -like each other as the three similar rings.<a class="noteref" id= -"xd21e493src" href="#xd21e493" name="xd21e493src">17</a>” But -does Campannelle, in this passage intend to say that Boccaccio was the -author of “The Three Impostors?” So far is this from being -the case, that he answers elsewhere the objections of the Atheists -against Boccaccio and the book in question; and Struvius himself, in -the 9th paragraph of his dissertation on “Learned -Impostors” quotes a passage from Ernstius, which states that -Campannelle had told him that the book was written by Muret; now Muret -having been born in 1526, and the book been printed in 1538, he could -only have been 12 years of age; at which time of life we cannot suppose -it possible that he was able to write a work of this description. It -follows therefore that this book, said to have been written in Latin -and printed in Germany, never existed. At no period has there been a -printed work, however rarely to be met with, <span class= -"pagenum">[<a id="pb22" href="#pb22" name="pb22">22</a>]</span>in -reference to which very authentic and circumstantial information could -not be found.</p> -<p class="par">Although the works of Michael Servetus may never be met -with, it has always been well known that they were printed, and -moreover where they were printed. Before the publication of the two -modern editions of the “Cymbalum Mundi,” composed by -Bonnaventure de Perrieres, writing under the assumed name of Thomas du -Clevier, who says that he had translated it from the Latin, and of -which work only two ancient copies remain, the one in the King’s -library and the other in that of M. Bigot at Rouen;—before the -publication of the the modern editions, it was an ascertained fact that -the work had been printed, and the date and name of the bookseller were -known. The case is exactly the same as regards “The Blessings of -Christianity, or the Scourge of the Faith,” the author of which, -Geoffrey Vallee a native of Orleans, was hanged and burned at Greve, on -the 9th February 1573, after having adjured his errors. It is a small -octavo work of thirty pages, without date, or the name of the place -where it was printed; a trifle, feebly reasoned, and now become so rare -that perhaps the copy belonging to Monsieur the Abbe d’Estrees is -the only one to be found. But although all these works had absolutely -perished, no one could doubt their previous existence, the facts on -record concerning them being as true, as those concerning ‘The -Three Impostors’ are apocryphal. <span class="pagenum">[<a id= -"pb23" href="#pb23" name="pb23">23</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e213" href="#xd21e213src" name="xd21e213">1</a></span> Daniel -George Morof, who died suddenly on the 30th of June -1691. <a class="fnarrow" href="#xd21e213src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e221" href="#xd21e221src" name= -"xd21e221">2</a></span> Librum de tribus impostoribus absit ut -Papæ tribuam, aut Papæ oppugnatoribus; jam olim inimici -Frederici Barbarossæ Imperatoris famam sparserant libri talis, -quasi jussu ipsius scripti, sed ab eo tempore, nemo est qui viderit; -quare fabulam esse arbitror. <a class="fnarrow" href= -"#xd21e221src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e233" href="#xd21e233src" name= -"xd21e233">3</a></span> Apud Nevizanum 1. Sylvae nupt. 2. n. -121. <a class="fnarrow" href="#xd21e233src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e236" href="#xd21e236src" name="xd21e236">4</a></span> Doubtless -Averroes here alludes to that law of Mahomet which wisely prohibits the -use of pork in a hot and pestilential -climate.—<i>Translator’s Note.</i> <a class="fnarrow" -href="#xd21e236src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e254" href="#xd21e254src" name= -"xd21e254">5</a></span> Disseminavit iste impius haereticus in -Hispania, <span lang="en">[such is the language made use of by Alvaro -Pelagius]</span>, quod tres deceptores fuerunt in mundo, scilicet, -Moises, qui decepterat Judaeos, et Christus, qui decepterat -Christianos, et Mahometus, qui decepit Sarrazenos. <a class= -"fnarrow" href="#xd21e254src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e262" href="#xd21e262src" name= -"xd21e262">6</a></span> Et sic falsa est Porphirii sententia, qui dixit -tres fuisse garrulatores qui totum mundum ad se converterunt; primus -fuit Moises in populo Judaico, secundus Mahometus, tertius -Christus. <a class="fnarrow" href="#xd21e262src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e277" href="#xd21e277src" name= -"xd21e277">7</a></span> Qui in quæstionem vertere presumunt, -dicentes; quis in hec mundo majorem gentium aut populorum sequelam -habuit, an Christus, an Moises, an Mahometus? <a class="fnarrow" -href="#xd21e277src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e293" href="#xd21e293src" name="xd21e293">8</a></span> Every -classical scholar must have heard of the demon of Socrates. The belief -<span class="corr" id="xd21e295" title="Source: iu">in</span> the -existence of such agencies was sufficiently prevalent in the East 2000 -years ago, and the Jews were in this respect, as credulous as their -neighbors. We read in <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=acts%204:7">Acts, c. iv. -v. 7</a>, that the leaders of the Sanhedrim enquired of the Apostle -Peter, “By what power or <i>by what name</i>, have ye done -this;” evidently acknowledging their belief that it was possible -to work miracles by the invocation of some mysterious power. The -Apostle, himself a Jew, seems to understand their creed; but he answers -them in a way for which they were not altogether prepared<span class= -"corr" id="xd21e306" title= -"Not in source">.</span>—<i>Translator’s -Note.</i> <a class="fnarrow" href="#xd21e293src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e346" href="#xd21e346src" name= -"xd21e346">9</a></span> Ædeficabat sine pecunia, judicabat sine -conscientia, scribebat sine scientia. <a class="fnarrow" href= -"#xd21e346src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e351" href="#xd21e351src" name= -"xd21e351">10</a></span> Non Blandratum, non Alciatum, non Ochinum ad -Mahotnetismum impulerunt; non Valleum ad atheismi professionem -induxerunt; non alium quemdam ad spargendum libellum de tribus -impostoribus, quorum secundus esset Christus Dominus, duo alii Moises -et Mahometes, pellexerunt. <a class="fnarrow" href= -"#xd21e351src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e379" href="#xd21e379src" name= -"xd21e379">11</a></span> Vincentii Panurgii epistola tribus -impostoribus, ad clarissimum virum Joannem—Baptistam Morinum -Medicum. <a class="fnarrow" href="#xd21e379src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e382" href="#xd21e382src" name="xd21e382">12</a></span> Isaac de -Peyrere published his Pre-Adamite doctrine in 1655. This set of -<span class="corr" id="xd21e385" title= -"Source: fanaticts">fanatics</span>, who were persuaded by their -lenders that the general race of mankind had lost nothing of their -innocence by the fall of Adam, made their appearance, (both men and -women) in the streets of Munster, and elsewhere, in the same robeless -condition as our first parents were, when they wandered in the bowers -of Paradise before the eating of that forbidden fruit, which</p> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div class="lgouter footnote"> -<p class="line">“Brought death into the world and all our -woe.”</p> -</div> -</div> -</div> -</div> -<p class="par"></p> -<p class="par footnote">The magistrates of the city attempted to put -them down but failed; and the military had some difficulty in -extinguishing this absurdity.—<i>Translator’s -Note.</i> <a class="fnarrow" href="#xd21e382src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e406" href="#xd21e406src" name= -"xd21e406">13</a></span> Monstrum illud hominis, diis inferis a -secretis scelus, nefarii illius tractatus de tribus impostoribus author -quantumvis ab omni Religione alienus, adeo ut nec Judaeus, nec Turca, -nec Christianus fuerit, plane tamen athœus non -erat. <a class="fnarrow" href="#xd21e406src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e422" href="#xd21e422src" name="xd21e422">14</a></span> Consult -Bayle’s Dictionary on this subject, article, -“<i>Trabea</i>.” <a class="fnarrow" href= -"#xd21e422src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e448" href="#xd21e448src" name= -"xd21e448">15</a></span> Quid vel hac sola dubitatione in Christiana -schola cogitara potest perniciosius? <a class="fnarrow" href= -"#xd21e448src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e465" href="#xd21e465src" name= -"xd21e465">16</a></span> Nefarium tillud rium impostorum commentum sen -liber contra Christum, Moisem et Mahometan Capomi nuper ab illis qui -Evangelo Calvini so adductissimos profitentur typis excussus -est. <a class="fnarrow" href="#xd21e465src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e493" href="#xd21e493src" name= -"xd21e493">17</a></span> Hinc Boccaccius in fabellis probare contendit -non posse discerni inter legem Christi, Moisis et Mahometis, quia eadem -signa habent uti tres annuli consimiles. <a class="fnarrow" href= -"#xd21e493src">↑</a></p> -</div> -</div> -<div id="answer" class="div1 chapter"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">ANSWER<br> -TO THE DISSERTATION OF MONSIEUR DE LA MONNOYE ON THE WORK <span class= -"corr" id="xd21e506" title="Source: ENTITULED">ENTITLED</span><br> -“THE THREE <span class="corr" id="xd21e510" title= -"Source: INPOSTORS">IMPOSTORS</span>.”</h2> -</div> -<div class="divBody"> -<p class="par first">An attempt at discussion, which you will find at -the end of the new edition of “Menagiana,” which has just -been published in this country, affords me the opportunity of giving -some information to the public on a subject which appears to call into -exercise the ingenuity of almost all the learned; and at the same time -of vindicating the character of many eminent men, and men of -distinguished merit, who have been attacked as the authors of the work -which forms the subject of a disquisition attributed to M. de la -Monnoye. Without doubt this new book is already in your possession; you -will perceive that I allude to “The Three Impostors.” The -author of the dissertation upholds the non-existence of such a book, -and attempts to establish his point by bringing forward conjectures, -without advancing any evidence capable in the smallest degree of -influencing the opinions of those who are accustomed to examine before -they decide. I will not undertake to refute <i>seriatim</i> the -articles contained in a dissertation, the substance of which is to be -found in a Latin discourse by M. <span class="corr" id="xd21e518" -title="Source: Burchard Gottheffle Struves">Burkhard Gotthelf -Struve</span>, on “Learned Impostors,” printed for the -second time at Geneva, by Muller in 1706, and which M. de la Monnoye -must have seen, because he quotes from it. He will acknowledge that I -am quite prepared to overturn his arguments, 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 way in which -I discovered it, and as it is in my possession, I will subjoin a short -but faithful description of it.</p> -<p class="par">Being at Frankfort on the Main in 1706, I called one day -in company with a Jew, and a friend named Frecht, at that <span class= -"pagenum">[<a id="pb24" href="#pb24" name="pb24">24</a>]</span>time a -student in Theology, on an eminent bookseller in whose establishment -almost every work was to be met with. We were examining his catalogue -when there entered a German officer, who addressed himself to the -proprietor in German, and asked him if he was ready to agree to his -proposals, or if another merchant should be sought after. Frecht, who -formerly was acquainted with the officer, saluted him and was -recognised. This gave an <span class="corr" id="xd21e525" title= -"Source: oportunity">opportunity</span> to my friend of asking the -officer, whose name was Trawsendorff, what transaction he had with the -bookseller. Trawsendorff told him that he had two manuscripts and a -very old book in his possession, by the sale of which he expected to -raise a sum of money against the approaching campaign, and that the -bookseller higgled on 50 Rix-dollars, being unwilling to advance more -than 450 for the three works, which he, (the officer), valued at 500. -This great sum of money demanded for two manuscripts and a <span class= -"corr" id="xd21e528" title="Source: litttle">little</span> book excited -the curiosity of Frecht, who asked of his friend if he might see the -productions which he wished to sell at so dear a rate. Trawsendorff -immediately drew from his pocket a parchment envelope, tied with a silk -thread, which he opened, and from which he took the three books. We -went into the parlour of the bookseller to examine them at our leisure, -and the first which Frecht looked at had been printed, but had a title -written in Italian instead of its real title, which had been defaced. -It ran thus; “<span lang="it">Spaccio della Bestia -triumphante</span>,” and did not appear to be of an ancient date. -It struck me as being the same work which Toland translated into -English, and printed some years ago, and the copies of which sell very -high.</p> -<p class="par">The second we looked at was an old Latin manuscript -written in a character very difficult to decypher, without any title; -but at the top of the first page there were written these words, -“Fredric the Emperor wishes health to Otho, his most illustrious -and dearest friend.<a class="noteref" id="xd21e536src" href="#xd21e536" -name="xd21e536src">1</a>”</p> -<p class="par">The work opens with a letter, the first lines of which -are as follows; “I will send you as soon as possible a copy of -the work on the three most celebrated deceivers of mankind, -<span class="pagenum">[<a id="pb25" href="#pb25" name= -"pb25">25</a>]</span>a work written at my request by a very learned -man, and transcribed by my order for my library; and along with it -another work written in the same pure and polished style, for, -&c.”<a class="noteref" id="xd21e546src" href="#xd21e546" -name="xd21e546src">2</a> The third was also a Latin manuscript without -a title, commencing with a quotation from Cicero.</p> -<p class="par">Frecht having glanced over the books in a hurried way, -fixed his attention upon the second, of which he had often heard, and -in respect to which he had read many conflicting histories; and without -looking into the other two, he took Trawsendorff aside and told him -that he would easily find purchasers of the three works. He spoke -little of the Italian work, and by reading a few passages he showed him -that the other was a demonstration of Atheism. As the bookseller still -held to his terms, and would not come up to the officer’s demand, -we went all three to the lodgings of Frecht, who having an object in -view called for wine, and while begging Trawsendorff to inform us how -he came by the works, he made him swallow so many bumpers that he soon -became half intoxicated, so that Frecht had little difficulty in -persuading him to leave with him the manuscript of “The Three -most celebrated Deceivers of Mankind;” but he made him take a -solemn oath that he would not copy it. On this condition, the work was -to be left with us from Wednesday till Sunday night, when Trawsendorff -was to call again and take his share of a few bottles of Frecht’s -wine, which seemed to be much to his taste.</p> -<p class="par">As I had quite as much desire as Frecht to be acquainted -with the book, we sat down immediately to read it over, determining to -sleep very little until Sunday night. It was not very large—an -octavo work of ten sections, exclusive of the prefatory letter, but in -so small a character, and so full of contractions, besides being -without points, that we had much difficulty in decyphering the first -page in two hours. After this however we read it more easily, which -made me suggest to my friend a plan (rather Jesuitical) whereby he -might obtain a copy of this celebrated work without breaking -<span class="pagenum">[<a id="pb26" href="#pb26" name= -"pb26">26</a>]</span>his oath which he had taken on -compulsion;—that it was likely that Trawsendorff, when he -insisted that it should not be copied, only meant that he should not -transcribe the words—in short that we were quite at liberty to -translate it. To which Frecht consented after some scruples, and we set -to work immediately. On Sunday we were in possession of the work a -little before midnight. Trawsendorff afterwards got his 500 rix-dollars -for the work from a bookseller who had been commissioned by a Prince of -the House of Saxe to purchase it. The Prince knew that it had been -stolen from the Royal Library at Munich, when the Germans obtained -possession of the city after the defeat of the French and Bavarians at -Hochstet, and Trawsendorff acknowledged to us that, being alone in the -library of the Elector, the parchment envelope with its yellow silk -thread attracted his attention, and that he could not resist the -temptation to steal it: expecting that it contained some rare -production, in which he was not disappointed.</p> -<p class="par">To complete the history of this treatise, I will give -you the conjectures which Frecht and I made as to its origin. We agreed -at once that the “<i lang="la">Illustrissimo Otho</i>” to -whom it was sent, was “Otho the Illustrious,” Duke of -Bavaria, son of Louis I. and grandson of “Otho the Great,” -Count of Schiven and Witelspach, to whom the Emperor Frederick -Barbarossa had given Bavaria as a reward for his fidelity, after he -took it away from “Henry the Lion,” as a punishment for his -ingratitude. “Otho the Illustrious” succeeded his father -Louis I<span class="corr" id="xd21e560" title="Not in source">.</span>, -in 1230, under the reign of Fredrick II<span class="corr" id="xd21e563" -title="Not in source">.</span>, grandson of Frederick Barbarossa, who -had at that time quarrelled with the Count of Rome on his return from -Jerusalem. This led us to think that the letters F. I. S. D. which -followed the “<i lang="la">Amico meo carissimo</i>,” -denoted Fredericus Imperator Salutem Dicit, and that the treatise was -<span class="corr" id="xd21e569" title="Source: wirtten">written</span> -posterior to the year 1230, by the order of this Emperor, inflamed as -he was against all Religions in consequence of the bad treatment he had -met with from the head of his own, viz. Pope Gregory IX. by whom he had -been <span class="corr" id="xd21e573" title= -"Source: excommnnicated">excommunicated</span> before he set out, and -who persecuted him even in Syria by intriguing to such an extent, that -the Emperor’s army refused to obey his orders. This Prince on his -return besieged the Pope at Rome, after having <span class= -"pagenum">[<a id="pb27" href="#pb27" name="pb27">27</a>]</span>ravaged -the neighboring territory, and thereafter made a peace with him which -was of no long duration, and which was followed by an animosity so -bitter between him and the Holy Pontiff, that it only ceased at the -death of the latter, who died heart-broken that Frederick triumphed in -spite of his empty fulminations, and that he had unmasked the vices of -the Papal Chair in satirical verses which he circulated in every -quarter,—in Germany, Italy, and France. But we could not discover -who was the “<i lang="la">doctissimus vir</i>,” with whom -Otho appears to have held converse on the subject in the library, and -apparently in the company of the Emperor; unless indeed it were the -celebrated Pierre des Vignes, the secretary, or as others maintain, the -chancellor of Frederick II. His discourse “On Sovereign -Power,” and his “Letters,” give proof of his -learning, and the zeal which he had for the interests of his master, -and of his own hatred of Pope Gregory IX, and the Ecclesiastics and -established Churches of his day. It is true, that in one letter he -attempts to exculpate his master from the charges against him as the -author of this book: but this strengthens the supposition, and inclines -us to think he only pleaded for Frederick, to cloak his own share in so -scandalous a work. At all events we must believe that he would have -confessed the truth when Frederick, on suspicion that he had conspired -against his life, condemned him to lose his eyes, and handed him over -to the inhabitants of Pisa, his cruel enemies; and where despair -hurried on his death in an infamous dungeon where he could hold -intercourse with no one.</p> -<p class="par">In this way we can repel the false charges brought -against Averroes, Boccaccio, Dolet, Aretino, Servetus, Ochinus, Postel, -Pompanacius, Campannelle, Poggio, Pulci, Muret, Vanini, Milton, and -many others; the book having been written by a learned man in high -repute at the court of this Emperor, and by his order. As to the -<i>printing</i> of the book they can bring forward no <i>proof</i> -whatever; and it is impossible to conceive that Frederick, surrounded -as he was by enemies, would have circulated a work which gave fair -opportunity of proclaiming his infidelity. It is probable therefore -that there are only two copies, the original one and that sent to Otho -of Bavaria. <span class="pagenum">[<a id="pb28" href="#pb28" name= -"pb28">28</a>]</span></p> -<p class="par">This will suffice as to the discovery of the book, and -its date; we come now to what it contains.</p> -<p class="par">It is divided into six books or chapters, every one of -which contains several <span class="corr" id="xd21e594" title= -"Source: pagaraphs">paragraphs</span>. The first Chapter has for its -title “Of <span class="sc">God</span>,” and contains six -paragraphs in which the author, wishing to appear free from party or -educational prejudices, shows that although mankind have a real -interest in ascertaining the truth, nevertheless they found upon -opinions and imaginations alone; and meeting with people whose interest -it is to keep them in this state, they are made to rest, contented in -it, although they could easily shake off the yoke by making the -<span class="corr" id="xd21e600" title= -"Source: slighest">slightest</span> use of their reason. He passes next -to the ideas which men entertain of the Divinity, and prove that they -are injurious, inasmuch as they have led to the creation of the most -fearful and imperfect being whom it is possible to conceive of; and he -then blames the ignorance of the people, or rather their foolish -credulity in putting faith in the visions of Prophets and Apostles, of -whom he draws a portrait suited to the ideas which he entertains of -them.</p> -<p class="par">The second Chapter treats of the reasons which have led -men to believe in a divinity. It is divided into eleven paragraphs, -where he proves that the ignorance of physical causes has given birth -to a fear natural enough at the sight of a thousand terrible accidents, -and has led them to believe in the existence of some invisible Power; a -doubt, and a fear, of which subtle politicians have taken advantage, -for their own interest, and which have given rise to a belief in this -Existence, which has been confirmed by others who have found it for -their own benefit to maintain it; although it is merely grounded on the -folly of the common people, always admirers of the extraordinary, the -sublime, and the marvellous. He next inquires into the nature of the -Divinity, and overturns the vulgar belief in final causes, as contrary -to sound philosophy. In fine, he makes it appear that such ideas of the -Divinity are only formed after having decided what is perfect, good, -evil, virtue, vice, according to imagination, and often as false as -possible. In his tenth paragraph the author explains his own opinion as -to the Divinity, which is conformable to the system of the Pantheists, -saying that the word God <span class="pagenum">[<a id="pb29" href= -"#pb29" name="pb29">29</a>]</span>represents an infinite Being, one of -whose attributes is that he is of unlimited extension, and consequently -that he is infinite and eternal. In the eleventh paragraph he treats -with ridicule the popular opinion which is given to the Deity, a -resemblance to the kings of the earth; and passing to the sacred books, -he speaks of them in a very unfavourable manner.</p> -<p class="par">The third Chapter has for its <span class="corr" id= -"xd21e610" title="Source: tittle">title</span> “The signification -of the word Theology, and how, and for what purpose so many religions -have been introduced into the world.”—This chapter contains -twenty-three paragraphs. In the ninth he examines the origin of -religions; and brings forward examples and reasonings which, so far -from being divine, are altogether the work of politicians. In the tenth -paragraph he undertakes to expose the imposture of Moses, showing what -he was, and how he managed to establish the Jewish religion. In the -eleventh paragraph he inquires into the impostures of several -politicians such as Numa, and Alexander the Great. In the twelfth he -examines the birth of Jesus Christ; in the thirteenth and following he -considers his morality, which he does not think more pure than that of -a great number of ancient philosophers; in the nineteenth he inquires -whether his reputation after his death is sufficient to warrant his -believing in his divinity. Lastly, in the twenty-second and -twenty-third paragraphs, he considers the imposture of Mahomet, of whom -he does not say so much, because he has not to encounter so many -advocates of his doctrine as that of the two others.</p> -<p class="par">The fourth Chapter treats of truth evident and obvious -to the senses, and consists only of <span class="corr" id="xd21e615" -title="Source: sixth">six</span> paragraphs, where he demonstrates what -really is the divinity, and what are his attributes: he rejects the -belief in a life to come, and the existence of spirits.</p> -<p class="par">The fifth Chapter treats “Of the Soul.” It -consists of seven paragraphs in which, after having exposed the vulgar -opinions, he gives those of the Philosophers of antiquity, and -concludes by showing the nature of the Soul according to his own -system.</p> -<p class="par">In the sixth and last Chapter of seven paragraphs, he -discourses on the Spirits called <i>Demons</i>, and shows the -<span class="pagenum">[<a id="pb30" href="#pb30" name= -"pb30">30</a>]</span>origin and falsity of the opinions as to their -existence.—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 a length as I could have done; “Est -modus in rebus.<a class="noteref" id="xd21e627src" href="#xd21e627" -name="xd21e627src">3</a>”</p> -<p class="par">Now although this book were ready to be printed 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 quited their syllogisms, their canons, and -their other antiquated modes. As for me I will not expose myself to the -<i>Theological stylus</i><a class="noteref" id="xd21e634src" href= -"#xd21e634" name="xd21e634src">4</a>, which I fear as much as Fra-Poulo -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 make it 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 them good—they -cannot disturb me in the tomb. Before I descend to that, I remain with -much respect, your most obedient servant,</p> -<p class="par signed">J. L. R. L.</p> -<p class="par dateline"><span class="sc">Leyden</span>, 1st January -1716.</p> -<p class="par">[This letter was written by M. Pierre Frederick Arpe, of -Kiel in <span class="corr" id="xd21e645" title= -"Source: Holstien">Holstein</span>; the author of an apology for -Vanini, printed in octavo at Rotterdam, 1712] <span class= -"pagenum">[<a id="pb31" href="#pb31" name="pb31">31</a>]</span></p> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e536" href="#xd21e536src" name="xd21e536">1</a></span> F. I. S. D. -namely, <span lang="la">Fredericus Imperator Salutem Dicit Othoni -illustrissimo amico meo carrissimo</span>. <a class="fnarrow" -href="#xd21e536src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e546" href="#xd21e546src" name= -"xd21e546">2</a></span> Quod de tribus famosissimis nationum -deceptoribus in ordinem jussu meo digessit doctissimus ille vir quorum -sermonem de illa re in museo meo habustiæ exscribi curavi; atque -Codicem illum stylo aeque vero ac puro scriptum ad te quam primum -mitto; etenum, &c. <a class="fnarrow" href= -"#xd21e546src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e627" href="#xd21e627src" name="xd21e627">3</a></span> There is a -measure in every thing. <a class="fnarrow" href= -"#xd21e627src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e634" href="#xd21e634src" name="xd21e634">4</a></span> This phrase -is frequently employed to express ecclesiastical criticism. Its first -application however had a more pungent meaning.—The individual -here alluded to having boldly assailed the errors of the Church was -attacked one evening by an assassin. Fortunately the blow did not prove -fatal; but the weapon (a stylus, or dagger, which is also the Latin -name for a pen) having been left in the wound—on his recovery he -wore it in his girdle labelled, “The Theological Stylus,” -or Pen of the Church. The trenchant powers of this instrument have more -frequently been employed to repress truth, than to refute -argument. <a class="fnarrow" href="#xd21e634src">↑</a></p> -</div> -</div> -<div id="copy" class="div1 chapter"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">COPY OF THE SECOND PART, VOL. I, ARTICLE IX. OF, -“LITERARY MEMOIRS.” PUBLISHED AT THE HAGUE BY HENRY DU -SAUZET, 1716.</h2> -</div> -<div class="divBody"> -<p class="par first">It is impossible in the present day to doubt the -existence of “The Three <span class="corr" id="xd21e654" title= -"Source: Imposters">Impostors</span>,” since we find several -manuscript copies of it. If M. de la <span class="corr" id="xd21e657" -title="Source: Monneye">Monnoye</span> had observed the agreement of it -with an extract published at Leyden, 1st. Jan. 1716,—the same -division into six chapters—the same titles, and the same subjects -of which they treat, he would have exclaimed against the forgery of -this work, improperly attributed to Pierre des Vignes, the Secretary -and Chancellor of Frederick II. This judicious critic long ago observed -the difference between the Gothic style of Pierre des <span class= -"corr" id="xd21e660" title="Source: Pignes">Vignes</span> in his -Epistles, and that of the letter pretended to be addressed to the Duke -of Bavaria, “Otho the illustrious,” when they sent him the -work. A more important point has not escaped the notice of the learned. -This treatise is written and argued in the method and upon the -principles of the New Philosophy, which was not introduced until about -the middle of the seventeenth century, after Descartes, Gassendi, -Bernier, and some others had explained its principles in a juster and -clearer way than did the ancient philosophers, who wished to preserve -their secrets, as they affected a mysterious obscurity in favor of the -initiated. The author himself, in the fifteen chapter of his work, -names Descartes, and combats the arguments of this great man on the -subject of the soul. Neither Pierre des Vignes, nor any of those whom -they have attempted to pass off as the author of this book, could have -reasoned according to the principles of the new Philosophy, which was -not introduced till after they had written. To whom then must the work -be attributed? We must conclude that it cannot be of the same date as -the short letter printed at Leyden, 1717. But another difficulty -occurs. Tentzelius, who wrote in 1689, also gives an extract from this -book upon the credit of a pretended ocular witness. But without -attempting to fix the date of this book, which is said to have been -composed in Latin and printed; the small French <span class= -"pagenum">[<a id="pb32" href="#pb32" name= -"pb32">32</a>]</span>manuscript treatise, whether it had ever been -written in that language or whether it is translated from the Latin, -(which is difficult to believe,) cannot be of a very ancient date.</p> -<p class="par">This is not the only book composed under this title and -upon the same subject. A man whose character and profession ought to -have led him to engage in matters more decorous, composed a great work -(in French) under the same title. In his preface he says that it is -long since he had heard of “The Three Impostors,” but that -he had never found any part of it, whether there had never existed such -a work, or whether it be lost; therefore he attempts to restore it by -writing on the same subject. His work is very long, very wearisome, and -very badly written; with little principles and less argument. It is a -confused jumble of all the invectives and calumnies circulated against -the Three Legislators. The manuscript was in two volumes folio, thick, -and legible enough, although in small characters—the book is -divided into a great many chapters. Another similar manuscript was -found after the death of a nobleman. This gave rise to an attempt to -seize the author who having been informed of it took care that nothing -should be found among his papers to convict him. Afterwards he lived in -a monastery under penance. In 1733 he recovered his liberty and enjoyed -a revenue of 250 livres from the Abbey of St. Liquarie, in addition to -a reserved one of 350 livres from his benefice. His name was Guillaume, -Cure of Fresne-sur-Berny, and the brother of a labourer in the -Netherlands. He was at one time Regent of the College of Montaigu; in -his youth he had been a dragoon, and then <span class="corr" id= -"xd21e667" title="Source: be">he</span> became a Capuchin. <span class= -"pagenum">[<a id="pb33" href="#pb33" name="pb33">33</a>]</span></p> -</div> -</div> -<div id="toc" class="div1 contents"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main">CONTENTS OF TREATISE.</h2> -</div> -<div class="divBody"> -<p class="par first tocEntry"><a href="#ch1" id="xd21e675" name= -"xd21e675">CHAP. I.</a> Of God. The false ideas which men have formed -of the Divinity. Instead of consulting reason and common sense, they -have had the weakness to believe in the opinions, reveries, and visions -of parties whose interest it was to deceive them, and to keep them in -ignorance and superstition.</p> -<p class="par tocEntry"><a href="#ch2" id="xd21e679" name= -"xd21e679">CHAP. II.</a> On the reasons which have led men to believe -in a Divinity. From the ignorance as to physical causes, and the terror -produced by accidents, rational enough but extraordinary or fearful, -has arisen the belief in some invisible power; a belief, of which -Politicians and Impostors have not failed to take advantage. Enquiry -into the nature of God. Belief in final causes refuted as contrary to -sound Natural Philosophy.</p> -<p class="par tocEntry"><a href="#ch3" id="xd21e683" name= -"xd21e683">CHAP. III.</a> On the meaning of the word <i>Theology</i>. -How, and for what purpose, so many Religions have been introduced into -the world. All Religions the work of Politicians. Method which Moses -took to establish the Jewish Religion. Enquiry into the Nativity of -Jesus Christ. His Politics—his Morality—and his Reputation -after his death. Artifices of Mahomet to established his Religion. -Success of this impostor greater than that of Christ.</p> -<p class="par tocEntry"><a href="#ch4" id="xd21e690" name= -"xd21e690">CHAP. IV.</a> Truth evident and obvious to the senses. Idea -of an universal Being. Attributes ascribed to him in all religious -systems, generally incompatible with his essence, and unsuited to the -nature of man. Notion of a life to come and of the existence of -Spirits, combated and rejected.</p> -<p class="par tocEntry"><a href="#ch5" id="xd21e694" name= -"xd21e694">CHAP. V.</a> On the Soul. Different opinions of the Ancient -Philosophers on the nature of the Soul. Arguments of Descartes refuted. -Author’s exposition on the subject.</p> -<p class="par tocEntry"><a href="#ch6" id="xd21e698" name= -"xd21e698">CHAP. VI.</a> On the Spirits named Demons. Origin and -falsity of the opinions as to their existence. <span class= -"pagenum">[<a id="pb34" href="#pb34" name="pb34">34</a>]</span></p> -</div> -</div> -</div> -<div class="body"> -<div id="ch1" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e675">Contents</a>]</span> -<div class="divHead"> -<h2 class="Super">A TREATISE<br> -ON<br> -THE THREE IMPOSTORS.</h2> -<h2 class="main"><span class="sc">Chap. I.—Of GOD.</span></h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">Although it is important that all men should know -the truth, there are nevertheless few who enjoy this advantage; some -are incapable of finding it out unassisted, and others will not put -themselves to the trouble. It is not to be wondered at therefore, if -the world is filled with vain and absurd opinions; and nothing is more -adapted to spread them than ignorance, which is the sole originator of -the false ideas which prevail as to the Divinity, the Soul, the -existence of Spirits, and almost all the other subjects which go to -make up Theology. Custom is powerful—men rest contented in the -prejudices of their birth, and leave the care of the most essential -matters to interested parties, who make it a rule to uphold with -bigotry the received opinions, and who dare not overturn them lest in -so doing they should destroy themselves.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">What renders the evil without remedy is this, -that, after having established these false ideas of the Divinity, they -neglect no plan to compel the people to believe in them, without -permitting any one to examine for himself. On the contrary, they have -excited a hatred against philosophers—the truly learned, lest the -doctrines which they would teach should lead to the exposure of those -errors in which they have plunged mankind. The advocates of these -foolish notions have succeeded so well, that it is dangerous to combat -them. It is too much the interest of those impostors <span class= -"pagenum">[<a id="pb35" href="#pb35" name="pb35">35</a>]</span>that the -people be ignorant, to permit them to become enlightened. Thus the -truth must either be kept in abeyance, or its promoters be prepared to -be sacrificed at the shrine of a false philosophy, and to suffer from -the rage of grovelling and interested minds.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">If the people could understand into what an abyss -they are sunk by ignorance, <span class="corr" id="xd21e730" title= -"Source: thep">they</span> would speedily shake off the yoke of their -unworthy leaders, for it is impossible not to discover the truth when -reason is left to its unrestrained exercise.</p> -<p class="par">These deceivers are so well aware of this, that to -prevent the good effects which Truth would infallibly produce, they -have painted it as a monster incapable of giving rise to any virtuous -sentiment; although, in general terms, they condemn <i>unreasonable</i> -people, they would nevertheless be much disconcerted if the truth were -heard. Thus these sworn enemies to common sense are perpetually falling -into contradictions, and it is difficult to discover at what they are -aiming. If it be true that reason is the only light which men ought to -follow, and if the people are not so incapable of judging as they wish -us to believe, it ought to be the object of those who instruct them to -endeavour to rectify the false reasonings, and to uproot their -prejudices; then their eyes would be gradually opened and their minds -convinced that the Deity is by no means what is generally supposed.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">To attain this, there is no need for lofty -speculations, nor for penetrating far into the mysteries of nature. It -requires only a little common sense to perceive that the Deity is -neither choleric nor jealous; that justice and mercy are alike falsely -considered as his attributes; and that, all that the Prophets and -Apostles have said give us no information either as to his nature, or -to his essence.</p> -<p class="par">In short to speak plainly and to put the matter on its -proper footing, it will be allowed that these teachers were neither -more able nor better instructed than the rest of mankind; so far from -that being the case, what they advance regarding <span class= -"pagenum">[<a id="pb36" href="#pb36" name="pb36">36</a>]</span>the -Deity is so gross that the people must be altogether ignorant to credit -it. Although this is apparent enough we will attempt to explain it more -at length, by inquiring, if there is any evidence that the Prophets and -Apostles were differently constituted from other men.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">It is agreed, that as far as descent, and the -common duties of life are implicated, they possessed no quality to mark -them out from the rest of mankind. They were begotten by men, they were -born of women, and they sustained themselves as we do in the present -day. In reference to their minds, people would have us believe that God -dealt with these prophets in a way differing from that wherein he deals -with ordinary mortals, and that he disclosed himself to them in a -manner quite exclusive. Many persons consider this matter as a proved -and ascertained fact, without reflecting that every man may meet his -counterpart, and that we have one common origin; endeavouring at the -same time to persuade us that these men were cast in no common mould -and that they were selected by the Deity to proclaim his oracles. Now, -apart from the consideration that these inspired people were gifted -with only an average intellect, and with an understanding not much -above the common, what do we find in their writings to justify us in -forming so exalted an opinion of them? The matter of which they treat -is for the most part so obscure that no one can comprehend it, and -thrown together with so little order that it is easy to perceive they -did not understand it themselves; the whole showing that they were both -knaves and fools. Their impudence in boasting that whatever they -announced to the people came immediately from God, gave rise to the -respect which was paid to them. This assertion on their part was -equally absurd and ridiculous, seeing that according to their own -declaration God only spoke to them in dreams. There is nothing more -natural than that a man should dream; but a man must be very impudent, -very vain, and very stupid, to say that God speaks to him in this -manner, and a poor and credulous fool must he be who should yield -credence to such an assertion, and receive the dreams of such -visionaries <span class="pagenum">[<a id="pb37" href="#pb37" name= -"pb37">37</a>]</span>for heavenly oracles. Suppose for a moment that -the Deity were to hold intercourse with a man by dreams, or visions, or -in any other way we can think of; nobody is obliged to believe this on -the mere assertion of a fellow-creature equally subject to error with -himself, and moreover, fallible in the way of lying and imposture. -Accordingly we find that under the ancient law, the prophets were held -in far less repute than they are at the present day. When people got -wearied of their babble, which often only tended to spread revolt and -to turn aside subjects from obedience to their sovereigns, they -silenced them by punishment. Jesus Christ himself did not escape -chastisement, for he had not, like Moses<a class="noteref" id= -"xd21e754src" href="#xd21e754" name="xd21e754src">1</a>, an army at his -back to defend his opinions. Add to this, that the prophets were so -much accustomed to contradict each other, that out of four hundred of -them not one true or truth-speaking man could be found.<a class= -"noteref" id="xd21e757src" href="#xd21e757" name="xd21e757src">2</a> -Moreover it is certain that the drift of their prophesies, like that of -the laws promulgated by the most celebrated legislators, was to -immortalize their memory by persuading people that they had conferences -with the Divinity. The most subtle politicians have invariably played -the same game, although this <i>ruse</i> has not succeeded with every -one as it did with Moses.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">This being settled, let us examine for a little -the idea which the Prophets have formed of the Deity. According to -their account, God is a being purely corporeal. Michael saw him seated; -Daniel beheld him clothed in white, and under the form of an Old Man; -Ezekiel perceived him as a Fire: so much for the Old Testament. With -respect to the New, the disciples of Jesus Christ imagined that they -saw him in the form of a Dove; the Apostles, like Tongues of Fire; and -finally, St. Paul beheld him as a <span class="sc">Light</span>, which -dazzled and blinded him. Then as to their contradictory <span class= -"pagenum">[<a id="pb38" href="#pb38" name= -"pb38">38</a>]</span>statements; in the Book of Genesis<a class= -"noteref" id="xd21e776src" href="#xd21e776" name="xd21e776src">3</a> we -are informed that man is the master of his own actions, and that it -only depends upon himself to do what is right. St. Paul on the other -hand asserts that man has no control over his evil propensities without -the particular grace of God. Samuel<a class="noteref" id="xd21e780src" -href="#xd21e780" name="xd21e780src">4</a> declares that the Deity -repented of the <i>evil</i> which he had brought on men: and -Jeremiah<a class="noteref" id="xd21e790src" href="#xd21e790" name= -"xd21e790src">5</a> affirms that he repented, or on certain conditions -that he would repent, of the <i>good</i> which he had done them. Such -are the false and contradictory ideas which those pretenders to -inspiration give us of the divinity; and which they wish us to adopt -without reflecting that they represent the Deity as a sensitive Being, -material, and subject to like passions with ourselves. Next they inform -us that God has nothing in common with matter, and that his nature is -altogether incomprehensible by us. It would be important to learn how -these manifest and irrational contradictions can be reconciled; and -whether we ought to put much faith in the evidence of a people who, in -spite of the sermons of Moses, were stupid enough to believe that a -calf was their God! Without dwelling on the reveries of a people -cradled in bondage and brought up in absurdity, it is sufficient to -remark, that ignorance has produced a belief in all the impostures and -errors which prevail amongst us at the present day.</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e754" href="#xd21e754src" name="xd21e754">1</a></span> Moses put -to death in one day 24,000 men, because they resisted his -laws. <a class="fnarrow" href="#xd21e754src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e757" href="#xd21e757src" name="xd21e757">2</a></span> We read in -the <a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=1kgs%2022:6">Book of -Kings, chap. xxii, v. 6</a>, that Ahab, the King of Israel consulted -400 prophets who were all false, as the result of their vaticinations -showed. <a class="fnarrow" href="#xd21e757src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e776" href="#xd21e776src" name="xd21e776">3</a></span> <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=gn%204:7">Genesis, chap. -iv, v. 7.</a> <a class="fnarrow" href= -"#xd21e776src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e780" href="#xd21e780src" name="xd21e780">4</a></span> <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=1sam%2015:11">I. Samuel -chap. xv, v. 11</a><span class="corr" id="xd21e783" title= -"Not in source">.</span> <a class="fnarrow" href= -"#xd21e780src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e790" href="#xd21e790src" name="xd21e790">5</a></span> <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=jer%2018:10">Jeremiah, -chap. xviii, v. 10.</a> <a class="fnarrow" href= -"#xd21e790src">↑</a></p> -</div> -</div> -<div id="ch2" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e679">Contents</a>]</span> -<div class="divHead"> -<h2 class="label"><span class="sc">Chap. II.</span></h2> -<h2 class="main">ON THE REASONS WHICH HAVE LED MANKIND TO BELIEVE IN A -DIVINITY.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">Those who are ignorant of physical causes have a -natural fear<a class="noteref" id="xd21e808src" href="#xd21e808" name= -"xd21e808src">1</a>, proceeding from a restlessness in their minds, as -<span class="pagenum">[<a id="pb39" href="#pb39" name= -"pb39">39</a>]</span>to whether there exists a Being or an Agency -invisible to them, who has the power to injure them or to do them good. -Hence the tendency which they have to feign unseen causes, which are -only the phantoms of their imagination—whom they deprecate in -adversity and thank in prosperity. They make Gods of them for this -purpose; and this chimerical fear of invisible Powers is the source of -those Religions which every one forms after his own fashion. Those -whose interest it is that the people should rest contentedly fettered -by such reveries, have fostered their spread—have founded laws -upon them—and finally reduced the people by the terrors of -futurity to a blind obedience.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">The origin of the Gods being discovered, men next -imagined that they resembled themselves, and that they invariably acted -with a certain end in view. Thus they unanimously said and believed, -that God only works for man’s behoof; and reciprocally, that man -is only created for God. This prejudice is general even in the present -day, and when we reflect on the influence which it must necessarily -have on the manners and opinions of men we may clearly perceive that -from it have arisen those false ideas which men have formed to -themselves, of good and evil, of merit and demerit, of praise and -blame, of order and confusion, of beauty and deformity, and a thousand -other similar matters.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">It must be agreed that all men are in a state of -profound ignorance at their birth, and that their only natural wish is -to seek that which is pleasant and profitable to them.—Hence it -follows, 1st, That they believe it sufficient for them that they are -free, and that they feel within themselves the power of volition and -desire, without troubling themselves as to the causes which effect this -volition and this desire; because they know them not. 2dly, As men only -aim at <span class="pagenum">[<a id="pb40" href="#pb40" name= -"pb40">40</a>]</span>one object when they prefer it to all others, they -sought to ascertain the final causes of their actions, imagining that -after these were discovered there would be little room for doubt; and -as they found within themselves and without themselves abundant means -of arriving at the end proposed—the eye constructed for vision, -the ear for hearing; a sun above them to give them light and heat; they -concluded that there was nothing in nature which was not made for them -and which they could not enjoy and dispose of; but as they well knew -that <i>they</i> were not the creators of these things, they thought -that they were justified in imagining a Supreme Being, the author of -all; in one word they conceived that everything in existence was the -work of one, or of more Divinities. On the other hand, the nature of -the Gods whom men acknowledged being unknown to them, they believed -that they were susceptible of like passions with themselves; and as the -natural dispositions of men are different, every one rendered to his -Divinity a worship according to his fancy, with the view of drawing -down his blessings, and making universal nature subservient to his own -desires.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">In this manner prejudice was changed into -superstition. It was rooted in such a way that the most ignorant people -believed themselves capable of explaining the doctrine of <i>final -causes</i>, as if they had an entire knowledge of them.—Thus, -instead of proving that Nature did nothing in vain, they imagined that -God and Nature thought after the manner of men. Experience taught them -that an infinite number of calamities disturbed the pleasures of -life—storms, earthquakes, plagues, hunger, thirst, &c. They -attributed all these evils to divine wrath, and believed that the Deity -was irritated against mankind for their offences; nor could the daily -occurring examples which prove that good and evil happen alike to the -just and unjust, disabuse them of their prejudices. This error -prevailed, because they found it easier to remain in their natural -ignorance, than to divest themselves of notions established for so many -ages; and to adopt something in their stead, having at least the -appearance of truth. <span class="pagenum">[<a id="pb41" href="#pb41" -name="pb41">41</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">This prejudice conducted them straightway to -another, which was, that all the judgments of God were -incomprehensible; and that <span class="corr" id="xd21e868" title= -"Source: conseqently">consequently</span> they <span class="corr" id= -"xd21e871" title="Source: where">were</span> beyond the cognizance of -truth, and above the strength of human reason; a mistake which would -have existed at the present day, if mathematical knowledge, natural -philosophy, and other sciences had not extinguished it.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">There is no necessity for a long dissertation to -prove that nature never aims at any definite end, and that all these -<i>final causes</i> are only human fictions. It is sufficient to show -that this doctrine deprives the Deity of all the perfections which have -been attributed to him; and this we will endeavor to do.</p> -<p class="par">If God acts for an end, either for himself or for any -other being, he desires that which he does not possess; and it must be -granted from these premises that, as there was a time when God had no -object for which to act, he wished to have one; that is to say, <i>that -he stood in need of something</i>. But not to overlook anything which -may strengthen the arguments of those who maintain the opposite -opinion, suppose, for a moment, that a stone detached from a battlement -fell upon an individual and killed him; it proves, say our opponents, -that this stone fell for the purpose of killing this person, because it -could not so have happened unless God had wished it. If we reply that -it was the wind which caused its fall at the time when the unfortunate -individual was passing, they demand at once, how it happened that he -was passing exactly at the time when the wind brought down the stone. -We answer, that he was on his way to dine with a friend who had invited -him; they wish to know why his friend had invited him on that day -rather than on any other. They put in this manner an infinitude of -absurd questions to force you to confess that the will of God alone -(which is the refuge of the ignorant) was the real cause of the fall of -this stone. When they examine the structure of the human body, they -fall into ecstacies; but because they are ignorant of the causes of -those effects <span class="pagenum">[<a id="pb42" href="#pb42" name= -"pb42">42</a>]</span>which appear to them so marvellous, they conclude -that it must be a supernatural effect, when the causes which are known -to us account for it. This is the reason why the man who wishes deeply -to examine the works of creation, and like a true philosopher to -penetrate into their natural causes, irrespective of those prejudices -which ignorance has created, is branded as an infidel, or speedily -clamoured down by the malice of those whom the vulgar acknowledge as -the interpreters of Nature and of the Gods. These mercenary spirits are -well aware that the ignorance which holds the people in wonderment, is -that which gives them bread, and upholds their credit.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 7.</h3> -</div> -<div class="divBody"> -<p class="par first">Men being thus imbued with the ridiculous opinion -that every thing which they behold is created for themselves, have made -it a point of religion to engross every thing, and to judge of its -value by the profit which it brings. Accordingly they have invented -notions which do them service in explaining the nature of things, and -enable them to judge of good and evil, order and disorder, heat and -cold, beauty and ugliness, &c. which are by no means what they -imagine. Because they are able to frame their ideas in this way, they -think that they are in a position to judge of praise and blame; of good -and evil. They call that <i>good</i> which respects their divine -worship, and turns to their own profit; and that which does neither the -one nor the other they denominate <i>evil</i>; and because the ignorant -are incapable of judging, and have no conception of any thing save -through the medium of their imagination, which they mistake for -judgment, they tell us that nothing can be learned from nature, and -forthwith invent a particular arrangement of the world. In short they -think that matters are ill or well constituted according to the -facility or the difficulty which they have in conceiving of them when -presented to them through the medium of their senses. People are best -pleased with what gives least fatigue to the brain. These individuals -have wisely resolved to prefer order to confusion, as if order were any -thing else than a pure fiction of the imagination<span class="corr" id= -"xd21e900" title="Not in source">.</span> Thus to say that the Deity -has made every thing with order, is to pretend that it is in favour of -the human imagination that he has created the <span class= -"pagenum">[<a id="pb43" href="#pb43" name="pb43">43</a>]</span>world in -a manner the most easy for it to form a conception of;—or, which -is the same thing, that they know with certainty all the relations and -all the designs of whatever exists; an assertion too absurd to merit -any serious refutation.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 8.</h3> -</div> -<div class="divBody"> -<p class="par first">With respect to their other opinions, they are -purely the result of this same imagination, having no basis in reality, -and being only different modifications of which that faculty is -susceptible. Thus, when the impressions made upon the nervous system -through the medium of the eyes are agreeable, they pronounce that the -objects viewed are beautiful. <i>Smells</i> are good or bad; -<i>tastes</i> are sweet or bitter, things <i>touched</i> are hard or -soft, according as the sensation produced is unpleasant or -otherwise—as scents, and tastes, and contact, and sounds affect -the system. Following up these ideas, men have believed that the Deity -is pleased with melody, while others have believed that all the -movements of the celestial bodies were one harmonious concert; a proof, -that these men are persuaded that things are really such as they -conceive them to be, or that the world is entirely ideal.—It is -not to be wondered at therefore, if we scarcely ever meet with two -individuals of the same opinion: indeed some make it their boast to -doubt of every thing; for, although all men have a similar bodily -conformation, and resemble each other in many respects, there are still -as many respects in which they differ. Accordingly it must follow, that -what pleases this party displeases that; and what appears good to one -man appears evil to another.—We must conclude therefore, that -their various opinions must be attributed to their different -organizations and the diversity of their co-existences—that -reason has little <span class="corr" id="xd21e919" title= -"Source: connexion">connection</span> with them; and in short, that -their conceptions of the material world are the decided results of -imagination.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 9.</h3> -</div> -<div class="divBody"> -<p class="par first">It is therefore evident, that all the reasonings -which the generality of mankind are accustomed to employ when they set -themselves to explain what nature is, are only their own modes of -imagining that which is most uncalculated <span class="pagenum">[<a id= -"pb44" href="#pb44" name="pb44">44</a>]</span>to make good their own -position. They give names to their ideas, as if they existed in any -other quarter than in their own prejudiced brain; but instead of -calling them mere chimeras, they designate them Beings. There is -extremely little difficulty in refuting the arguments grounded on such -opinions.</p> -<p class="par">If it is true, as they advance, that the universe is -nothing more than an emanation from, or simply a necessary consequence -to, the Divine nature, whence spring those imperfections and defaults -which we perceive in it? This objection is easily answered. It is -impossible for men to judge of the perfection or imperfection of any -Being, without a thorough knowledge of his nature and essence<a class= -"noteref" id="xd21e931src" href="#xd21e931" name="xd21e931src">2</a>, -and it is a strange abuse of terms to assert that any thing is more or -less perfect according as it pleases or displeases, or as it is useful -or noxious to human nature. To terminate the argument with those who -demand why God has not created all men good and happy, it is sufficient -to state that every thing is necessarily what it is; and that, in -nature there is no imperfection, since all flows from the necessity of -things.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 10.</h3> -</div> -<div class="divBody"> -<p class="par first">This being established, if it is asked, -“What then is God?” I answer that the word imports that -universal Being “in whom,” as St. Paul says, “we -live, and move, and have our being.<a class="noteref" id="xd21e942src" -href="#xd21e942" name="xd21e942src">3</a>” This opinion conveys -no unworthy notions of the Divinity, for if all things are in God, all -things must necessarily flow from his essence, and consequently be of -such essence as he himself; for it is impossible to conceive that -beings entirely material should be maintained and comprehended in a -Being who is not so. This opinion is not new. Tertullian, one of the -most learned of the Christian fathers, maintained in his discourse -against Appelles, that whatever is not corporeal is nothing; and in -<span class="pagenum">[<a id="pb45" href="#pb45" name= -"pb45">45</a>]</span>that against Praxeas that every Existence is a -body. He adds, “who will deny that God is a body, although God is -a Spirit<a class="noteref" id="xd21e948src" href="#xd21e948" name= -"xd21e948src">4</a>?” It is of importance to observe that this -doctrine was not condemned in any of the four first Œcumenical or -General Councils of the Christian Church.<a class="noteref" id= -"xd21e954src" href="#xd21e954" name="xd21e954src">5</a></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 11.</h3> -</div> -<div class="divBody"> -<p class="par first">These ideas are clear and simple, and the only -ones which an <span class="corr" id="xd21e962" title= -"Source: unbiassed">unbiased</span> mind can form of God. However, -there are few contented with this simplicity. A gross people accustomed -to the gratification of their senses, have conceived that God resembles -the kings of the earth. That pomp and splendor which surround the -latter have dazzled them so much, that to uproot the idea that God has -no resemblance whatever to earthly sovereigns, would be to deprive them -of the hope of meeting celestial courtiers, and of enjoying in their -company, the same pleasures which they had tasted at regal courts; it -would take from them the only consolation which keeps them from despair -amidst the miseries of this life. They assert that God must be a just -and avenging Being who punishes and recompenses—they represent -him as susceptible of every human passion—they depict him with -feet, with hands, with eyes and with ears, and yet maintain that he is -an immaterial Being. They quote Scripture to prove that man is chief of -God’s works below, and formed in his own image; and deny that the -copy has the slightest resemblance to the original. In short, the God -of the people in the present day, as represented by themselves, is -subject to more transformations than the Pagan Jupiter. What is still -more strange is this, that the more these opinions contradict each -other and outrage common sense, the more are they revered by the -vulgar, <span class="pagenum">[<a id="pb46" href="#pb46" name= -"pb46">46</a>]</span>who uphold with bigotry whatever their prophets -have enounced, although these visionaries only held the same place -among the Hebrews, as did the augurs and soothsayers amongst the -pagans. They consult the Bible as if God and Nature had explained it to -them exclusively, although it is only a tissue of fragments gathered -together at various periods, and by different persons, and published -under the censorship of the Rabbis.<a class="noteref" id="xd21e967src" -href="#xd21e967" name="xd21e967src">6</a> These, at their pleasure, -decided as to what ought to be approved of, and what, rejected; -according as they found it agreeable or opposed to the law of -Moses.</p> -<p class="par">Such is the malice and the folly of mankind. They spend -their lives in quibbles, and persist in reverencing a book which has -scarcely more arrangement than the Alcoran of Mahomet—a book -which from its obscurity nobody understands, and which has only served -to foment divisions. The Jew and Christians love far better to consult -this legerdemain book, than to listen to that which God, that is to say -Nature (inasmuch as it is the origin of all things) has written on -their hearts. All other laws are merely human figments—palpable -illusions set abroad, not by demons or evil spirits, which are the -creations of the fancy, but by the policy of princes, and the craft of -priests. The former have striven in this way to add weight to their -authority; and the latter have been contented to enrich themselves by -the sale of an infinitude of chimerical notions, which they vend at a -dear rate to their ignorant followers.</p> -<p class="par">No other code of laws which has followed that of Moses, -except the Christian, has been based upon that Bible the original of -which could never be discovered, which relates to things supernatural -and impossible, and which speaks of rewards and punishments for actions -good or bad, but wisely <span class="pagenum">[<a id="pb47" href= -"#pb47" name="pb47">47</a>]</span>postpones them till an after life, -lest the imposture should be detected; for no one has ever returned -from the grave. Thus the people, kept always fluctuating between hope -and fear, are held in bondage by the belief that God has created -mankind for no other purpose than that of rendering them eternally -happy or everlastingly miserable. This is the origin of the vast number -of religions which prevail in the world.</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e808" href="#xd21e808src" name="xd21e808">1</a></span></p> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div lang="la" class="lgouter footnote"> -<p class="line">Cætera, quæ fieri in terris, Cœloque -tuentur</p> -<p class="line">Mortales pavidis cum pendent mentibus sæpe</p> -<p class="line">Efficiunt animos humiles formidine Divum,</p> -<p class="line">Depressosque premunt ad terram, propterea quod</p> -<p class="line">Ignorantia causarum conferre Deorum</p> -<p class="line">Cogit ad imperium res, et concedere regnum: et</p> -<p class="line">Quorum operum causas nulla ratione videre</p> -<p class="line">Possunt hæc fieri Divino numine rentur.</p> -</div> -</div> -</div> -</div> -<p class="par"></p> -<p class="par footnote signed"><i>Lucret. de Rer. Nat. Lib. VI. v. 49 -et seq.</i> <a class="fnarrow" href="#xd21e808src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e931" href="#xd21e931src" name="xd21e931">2</a></span> “What -appears to our limited conceptions to be evil or apparently unjust, is -entirely owing to our having no commensurate ideas either of the -goodness or the justice of the Deity.”—Bolingbroke’s -Works, Vol. iv, p. 117.—<i>Translator’s -Note.</i> <a class="fnarrow" href="#xd21e931src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e942" href="#xd21e942src" name="xd21e942">3</a></span> <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=acts%2017:28">Acts, chap. -xvii, v. 28.</a> <a class="fnarrow" href= -"#xd21e942src">↑</a></p> -<p class="par footnote" lang="la"><span class="label"><a class= -"noteref" id="xd21e948" href="#xd21e948src" name= -"xd21e948">4</a></span> “<span class="corr" id="xd21e950" title= -"Source: Quiautem">Qui autem</span> negabit Deum esse corpus, etsi Deus -Spiritus?” Tertul adv. Prax. cap. vii. <a class="fnarrow" -href="#xd21e948src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e954" href="#xd21e954src" name="xd21e954">5</a></span> These four -Councils were, First, that of Nice, (325) under Constantine and Pope -Sylvester: Second, that of Constantinople, 381, under Gratian, -Valentinian, Theodosius, and Pope Damasus: Third, that of Ephesus, 431, -under Theodosius II, Valentinian, and Pope Celestin: and Fourth, that -of Chalcedon, 451, under Valentinian, Marcianus, and Pope Leo -I. <a class="fnarrow" href="#xd21e954src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e967" href="#xd21e967src" name="xd21e967">6</a></span> The Talmud -informs us that the Rabbis deliberated whether they ought not to strike -from the list of Canonical writings the books of Proverbs and -Ecclesiastes, and that they only spared them because they made -favourable mention of Moses and his law. The prophecies of Ezekiel -(which the Jews were not permitted to read until they were thirty years -of age) would to a certainty have been expunged from the sacred -Catalogue, if a learned Rabbi had not undertaken to reconcile them with -the same Law. <a class="fnarrow" href= -"#xd21e967src">↑</a></p> -</div> -</div> -<div id="ch3" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e683">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAP. III.</h2> -<h2 class="main">ON THE MEANING OF THE WORD <span class="corr" id= -"xd21e981" title="Source: RELIGON">RELIGION</span>; HOW, AND FOR WHAT -PURPOSE, SO MANY RELIGIONS HAVE BEEN INTRODUCED INTO THE WORLD.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">Before the term <i>Religion</i> was introduced -into the world, mankind followed the law of Nature, that is, they lived -conformably to Reason. Instinct was the only bond by which men were -united; and this bond, simple as it is, was so strong that divisions -were rare. But after terror led them to suspect that there were Gods -and invisible Powers, they built altars to the imaginary beings, and -shaking off the yoke of reason and of Nature, they bended themselves by -foolish ceremonies, and by a superstitious worship of the idle phantoms -which themselves had imagined.</p> -<p class="par">Such was the origin of the word <i>Religion</i>, which -has made so much noise in the world. After having admitted the -existence of these invisible Agencies, men worshipped them to -depreciate their anger, and moreover they believed that nature was -under the control of these Powers. Afterwards they came to regard -themselves as inert matter, or as slaves who could only act under the -commands of these imaginary beings. This false idea having obtained -possession of their minds, they began to exhibit more contempt for -nature, and more respect for those whom they called their Gods. Hence -sprung that ignorance in which so many nations were immersed—an -ignorance from which, however profound, the true philosophers might -have freed them, if <span class="pagenum">[<a id="pb48" href="#pb48" -name="pb48">48</a>]</span>they had not been always thwarted by those -who led the blind, and throve by their own impostures.</p> -<p class="par">Now, although there were little appearance of success in -our undertaking, we must not forsake the cause of truth. A generous -mind will speak of things as they really are, out of regard to those -who exhibit symptoms of this malady. The truth, whatever its nature may -be, can never be injurious; whereas error, although at the time -apparently innocent and even useful, must finally terminate in the most -disastrous results.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">Terror having thus created the Gods, men wished to -ascertain their nature, and conceiving that they must be of the same -substance as the Soul, which they thought was like the appearances in a -mirror, or the phantoms of sleep, they believed that their Gods were -real substances, but so thin and subtle that to distinguish them from -<i>Bodies</i> they named them <i>Spirits</i>; although <i>Bodies</i> -and <i>Spirits</i> are in truth one and the same thing, for it is -impossible to imagine an <i>incorporeal Spirit</i>. Every spirit has -its proper shape, which is inclosed in some body; that is, it has its -limits, and consequently it is a body, however subtle its -nature.<a class="noteref" id="xd21e1022src" href="#xd21e1022" name= -"xd21e1022src">1</a></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">The ignorant, that is the majority of mankind, -having thus determined the nature and substance of their Gods, -endeavoured next to discover the means by which these invisible agents -acted; and unable to arrive at this because of their ignorance, they -had recourse to their own conjectures, judging blindly of the future -from the past. How is it possible to draw rational conclusions from any -thing which has formerly happened in a certain way, as to what will -happen hereafter, seeing that all the circumstances and all the causes -which necessarily influence events and human actions, are so -exceedingly different. They persisted however in contemplating the -past, and they augured well or ill as to the future, according as any -former similar undertaking had been successful or otherwise. On this -principle, because <span class="pagenum">[<a id="pb49" href="#pb49" -name="pb49">49</a>]</span>Phormis had defeated the Lacedemonians at the -battle of Naupactus, the Athenians, after his death appointed another -commander of the same name. Hannibal having been conquered by Scipio -Africanus, the Romans, on account of his success, sent to the same -province, Scipio Cæsar, who was unsuccessful both against the -Greeks<a class="noteref" id="xd21e1032src" href="#xd21e1032" name= -"xd21e1032src">2</a> and the native forces. Thus have many nations, -after two or three experiments, only attributed their bad or good -fortune to places, to objects, and to names. Others employed certain -words which they denominated <i>spells</i>, which they considered -efficacious enough to make trees speak, to create a man or a God from a -morsel of bread, and in short to metamorphose whatever appeared before -their eyes.<a class="noteref" id="xd21e1043src" href="#xd21e1043" name= -"xd21e1043src">3</a></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">The empire of these invisible powers being now -established, men at first did homage to them as their sovereigns, by -marks of submission and respect; by gifts, prayers, &c. I say, -<i>at first</i>, for nature does not enjoin bloody sacrifices for this -purpose; these were only instituted for the subsistence of priests, and -others set apart for the services of these imaginary Gods.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">These originators of Religion, viz. Hope and Fear, -aided by the different opinions and passions of men, have given rise to -a vast number of phantastical creeds, which have been the cause of so -much mischief and of so many revolutions among the nations.</p> -<p class="par">The honor and the revenues attached to the priesthood, -or to the ministers of the Gods, have encouraged the ambition and -avarice of cunning men who knew how to profit by the stupidity of the -vulgar, whom they have got <span class="pagenum">[<a id="pb50" href= -"#pb50" name="pb50">50</a>]</span>so much entangled in their snares -that they have led them insensibly into the habit of loving a lie and -hating the truth.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">A system of falsehood being established, ambitious -men, intoxicated with the pleasure of being elevated above their fellow -mortals, attempted to add to their reputation by feigning that they -were the friends of those invisible Beings whom the common people so -much feared. The better to succeed in this every one represented them -after his fashion, and they all took the liberty of multiplying them to -an extent almost incredible.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 7.</h3> -</div> -<div class="divBody"> -<p class="par first">The rude unformed matter of the world was called -the God Chaos. In the same way they deified the Heavens, the Earth, the -Sea, Fire, the Winds and Planets. The same honor was conferred on men -and women; birds, reptiles, the crocodile, the calf, the dog, the lamb, -the serpent and the swine, in fact, all sorts of plants and animals -were worshipped. Every river, every fountain, bore the name of some -deity; every house had its <i>lares</i> and <i>penates</i>, and every -man his genius—all was filled above and below the earth with -Gods, Spirits, Shadows, and Demons. Neither was it enough to feign -divinities in every imaginable place. They outrage in the same way, -Time, the Day, the Night, Victory, Strife, Honor, Virtue, Health, and -Sickness. They invented these Divinities that they might represent them -as ready to take vengeance on those who would not be brought up in -temples and at altars. Lastly, they took to worshipping their own -Genii; some invoked <span class="corr" id="xd21e1079" title= -"Source: their’s">theirs</span> under the name of the Muses, -while others, under that of Fortune, worshipped their own ignorance. -Some sanctioned their licentiousness under the name of Cupid, their -wrath under that of the Furies, their natural parts under the -<span class="corr" id="xd21e1082" title="Source: nome">name</span> of -<span class="corr" id="xd21e1085" title= -"Source: Priopus">Priapus</span>; in one word there was nothing to -which they did not give the name of a God or a Demon.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 8.</h3> -</div> -<div class="divBody"> -<p class="par first">The founders of these Religions, knowing well that -their impostures were based upon the ignorance of the people, -<span class="pagenum">[<a id="pb51" href="#pb51" name= -"pb51">51</a>]</span>took care to keep them in it by the adoration of -images in which they feigned that the Divinities resided. This rained -gold into the coffers of the priesthood, and their benefices were -considered as sacred things because they belonged to holy ministers; no -one having the rashness or audacity to aspire to them. The better to -deceive mankind, the priests pretended to be divinely inspired -Prophets, capable of penetrating the mysteries of futurity, boasting -that they had intercourse with the Gods; and, as the desire is natural -to learn one’s destiny, they by no means failed to take advantage -of it. Some were established at Delos, others at Delphi, and in various -places, where in ambiguous language they answered the questions put to -them. Even women took a part in these impostures, and the Romans in -their greatest difficulties consulted the Sybilline books. These knaves -were really considered inspired. Those who feigned that they had -familiar commerce with the dead were called Necromancers; others -pretended to ascertain the future from the flight of birds or the -entrails of beasts; in short they could draw a good or bad augury from -almost every thing, the eyes, the hands, the countenance, or any -extraordinary object. So true it is that ignorance will receive any -impression, when men know how to take advantage of it.<a class= -"noteref" id="xd21e1095src" href="#xd21e1095" name= -"xd21e1095src">4</a></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 9.</h3> -</div> -<div class="divBody"> -<p class="par first">The ambitious, who have always been great masters -in the art of deceiving, have followed this method in promulgating -their laws; and to induce mankind to give a voluntary submission to -them, they have <span class="corr" id="xd21e1108" title= -"Source: pursuaded">persuaded</span> them that they received them from -some God or Goddess.</p> -<p class="par">However great the multitude of Divinities, amongst those -who worshipped them, and who were denominated <i>Pagans</i>, there was -never any generally established system of religion. Every republic, -every kingdom, every city, and every individual had their own proper -rites, and conceived of the Divinity after their own phantasy. But -afterwards there arose legislatures more subtle than the former, and -who employed more skilful and sure plans in giving forth the laws, the -worship, and the ceremonies calculated <span class="pagenum">[<a id= -"pb52" href="#pb52" name="pb52">52</a>]</span>to nourish that -fanaticism which it was their object to establish.</p> -<p class="par">Amongst a great number, Asia has produced <span class= -"sc">THREE</span>, distinguished as much by their laws and the worship -which they established, as by the ideas which they have given of the -Divinity, and the methods which they employed to confirm these ideas, -and to render their laws sacred.—Moses was the most ancient. -After him Jesus Christ appeared, who wrought upon his plan and kept the -fundamental portion of his laws, but abolished the remainder. Mahomet, -who appeared the last upon the scene, borrowed from each of the -Religions in order to compose his own, and thereafter declared himself -the sworn enemy of both.—We shall consider the character of the -three legislators, and examine their conduct, that afterwards we may be -enabled to decide whose opinions are best grounded—those who -reverence them as inspired men, or those who regard them as -impostors.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="label">§ 10.</h3> -<h3 class="main">MOSES.</h3> -</div> -<div class="divBody"> -<p class="par first">The celebrated Moses, a grandson of a -distinguished Magician,<a class="noteref" id="xd21e1131src" href= -"#xd21e1131" name="xd21e1131src">5</a> (according to Justin Martyr) -possessed every advantage calculated to render him that which he -finally became. It is well known that the Hebrews, of whom he became -the chief, were a nation of shepherds whom Pharaoh Osiris I. admitted -into his kingdom in gratitude for the services which one of them had -rendered during a period of severe famine. He assigned them a territory -in the East of Egypt, rich in pasturage, and admirably adapted for the -rearing of cattle; where, during two centuries, they very much -increased in numbers, either, that being regarded as strangers they -were not liable to military service, or on account of the other -privileges which Osiris had conferred upon them. Many natives of the -country joined <span class="pagenum">[<a id="pb53" href="#pb53" name= -"pb53">53</a>]</span>themselves to them, among others, bands of Arabs -who regarded them as brethren and of the same origin. However this may -be, they multiplied so exceedingly, that the land of Goshen being -unable to contain them, they spread over all the land of Egypt; giving -just occasion to Pharaoh to dread that they would undertake some -dangerous enterprise if his kingdom were attacked by the Ethiopians, -his inveterate enemies, as had frequently happened. Reasons of state, -therefore, compelled this monarch to take away their privileges, and to -devise some means of weakening them and keeping them in subjection.</p> -<p class="par">Pharaoh Orus, surnamed Busirus on account of his -cruelty, succeeded Memnon, and followed up his plans with respect to -the Hebrews; and wishing to eternalize his memory by building the -Pyramids, and fortifying the walls of Thebes, condemned the Hebrews to -the task of making bricks, for which purpose the earth of that country -was well adapted. During their bondage the celebrated Moses was born, -the same year in which the king commanded that all the male Hebrew -children should be thrown into the Nile, as the surest method of -ridding his country from this host of strangers. Moses was in this way -exposed to perish in the waters, his mother having placed him in a -wicker basket among the willows on the banks of the stream. It happened -that Thesmutis, the daughter of the king, was walking by the river, -when, hearing the cries of the infant, that compassion so natural to -her sex, inspired her with a wish to save it. Orus being dead she -succeeded him, and Moses having been presented to her she commanded -that he should receive the highest instruction which could be procured, -as a son of the Queen of a people at that time the most learned and -civilized in the world. “He was learned in all the learning of -the Egyptians.” This implies that he was the ablest Politician, -the greatest philosopher, and the most distinguished Magician of his -time; and besides, it is very evident that he had been initiated into -the Egyptian Priesthood, which resembled those of the Druids among the -Gauls. Those who are ignorant of the nature of the Egyptian government, -must learn that the whole territory was subject to one sole sovereign, -but that it was divided into many provinces of but limited extent. The -governors of these <span class="pagenum">[<a id="pb54" href="#pb54" -name="pb54">54</a>]</span>provinces were designated Monarchs, and were -generally of the powerful order of the Priesthood, which in fact -possessed almost the third part of Egypt. The king nominated these -Monarchs; and if we compare what others have written concerning Moses, -and what he has written himself, we must conclude that he was Monarch -of the Province of Goshen, and that he owed his appointment to -Thesmutis, to whom also he owed his life. Such was the <i>status</i> of -Moses amongst the Egyptians, where he had full time and every -opportunity of studying their manners and those of his own nation, and -of obtaining a knowledge of <span class="corr" id="xd21e1143" title= -"Source: thier">their</span> dominant inclinations and passions; a -knowledge, of which he failed not to avail himself in that revolution -of which he was the originator.</p> -<p class="par">After the death of Thesmutis, her successor renewed the -persecution against the Hebrews, and Moses having fallen from the honor -in which he had been formerly held, was afraid that he would find it -difficult to justify a homicide of which he had been guilty. He -accordingly resolved on flight, and retired into Arabia Petrea. Chance -led him to the house of the chief of some native tribe, to whom he -rendered so many services, and by whom his talents were so highly -appreciated that he gave him one of his daughters in marriage. It must -here be remarked that Moses was so little of a Jew, and had so limited -a conception of the Deity whom he afterwards imagined, that he married -an idolatress, and did not even think of circumcising his children.</p> -<p class="par">It was in the Arabian deserts, when watching the flocks -of his father-in-law, that he formed the design of taking vengeance -upon the King of Egypt for the injuries he had met with. He flattered -himself that he would easily succeed in this, as well on account of his -own talents, as from the feeling which he knew was general amongst -those of his own nation, irritated against the government on account of -the cruel treatment which they had experienced.</p> -<p class="par">It appears from the history which he has left us of this -revolution, or at all events, from the history which the author of the -books attributed to Moses, has left us, that Jethro, his father-in-law, -was in the plot, as were Aaron his brother, <span class= -"pagenum">[<a id="pb55" href="#pb55" name="pb55">55</a>]</span>and -sister Marion, who remained in Egypt, and with whom, no doubt, he -maintained a correspondence.</p> -<p class="par">However that may be, we perceive from the result, that -he had with the utmost policy schemed out a great design; and that he -knew how to bring to bear against the Egyptians that learning which he -had acquired amongst them. I allude to magic, in the exhibition of -which he showed himself more subtle and expert than all those who -attempted the same tricks at the court of Pharaoh.</p> -<p class="par">It was by these pretended prodigies that he gained over -those of his nation whom he wished to carry off, and to whom -disaffected and revolutionary Egyptians, Ethiopians and Arabs joined -themselves. By boasting the power of his Divinity, and the frequent -communions which he had with him; and by declaring that he had his -sanction for all the steps which he took with the leaders of the -revolution, he succeeded so well that there followed him 600,000 -fighting men, besides women and children, across the Arabian deserts, -of which he well knew the localities. After six days painful flight, he -ordained to his followers that they should consecrate the seventh day -to his God by a general and public rest, for the purpose of persuading -them that the Deity favored him and approved of his authority; and to -deter any one from having the audacity to dispute his statements.</p> -<p class="par">There never existed a more ignorant people than the -Hebrews, nor consequently more credulous. To be assured of this we have -only to look to their condition in Egypt when Moses caused them to -revolt. They were detested by the Egyptians on account of their -profession as shepherds, they were persecuted by the sovereign, and -employed in the most degrading toil. Amongst a people thus situated it -could not be very difficult for a man with the abilities of Moses to -exercise a vast influence. He persuaded them that his God, (whom he -sometimes merely styles an angel), the God of their fathers, had -appeared to him—that it was at his command that he had taken them -under his guidance—and that they would be a people highly favored -of the Deity, provided they believed in him. The expert employment of -deceit, and his knowledge of science, and of human nature, fortified -his injunctions; and he strengthened his <span class="pagenum">[<a id= -"pb56" href="#pb56" name="pb56">56</a>]</span>position by -<i>prodigies</i>, which are always sure to make a deep impression on -the minds of an imbecile populace.</p> -<p class="par">It must here be attended to with especial care, that he -thought he had discovered a sure method of keeping the Hebrews in -subjection to himself, by persuading them that God himself was their -conductor—that he preceded them by night as a pillar of fire, and -by day as a cloud. It can be proved that this is perhaps a more gross -deceit on the part of this leader than any he had ever practised. -During his sojourn in Arabia, he had learned that, as the country was -of vast extent and uninhabited, it was the custom of those who -travelled in caravans to take guides, who conducted them under night by -means of a brasier filled with burning wood, the flame of which they -followed; and the smoke of which by day equally prevented the parties -of the caravan from straggling. Moses took advantage of this and -proclaimed it miraculous, adducing it as an evidence of divine -protection. No person is called upon to regard this as cheat, on my -authority; let them believe Moses himself, who in the book of Numbers, -chap, x, v. 31, is represented as beseeching his brother-in-law Habab -to journey with the Israelites and show them the way, because he knew -the <i>country</i>.<a class="noteref" id="xd21e1170src" href= -"#xd21e1170" name="xd21e1170src">6</a> This is proof positive. If it -were really God who went before the people of Israel by night and by -day, as a pillar of cloud and of fire, could they have desired a better -guide? Notwithstanding here is this leader entreating his -brother-in-law in the most urgent manner to act as his guide; the -pillar of cloud and fire, it would seem, being only a God for the -people and not for Moses.</p> -<p class="par">The unfortunate dupes being delighted to find themselves -adopted by the chief of the Gods on their escape from a cruel bondage, -cheerfully put faith in Moses, and swore to obey him blindly. His -authority being confirmed, he wished to render it perpetual; and under -the <span class="corr" id="xd21e1185" title= -"Source: spacious">specious</span> pretext of establishing the worship -of that God whose <span class="corr" id="xd21e1188" title= -"Source: Vicegerent">Viceregent</span> he said he was, he appointed at -once his brother <span class="pagenum">[<a id="pb57" href="#pb57" name= -"pb57">57</a>]</span>and his sons to high authority in the Royal -Palace, that is the place whence he thought proper to give forth his -oracles; this place being altogether out of the view of the people. -Lastly he practised that which is always done at the formation of new -institutions; that is, he exhibited prodigies, miracles, whereby some -were dazzled, and others confounded, but which only excited pity in -those who could see through his impostures.</p> -<p class="par">However crafty Moses might have been, he would have had -considerable difficulty in securing obedience, without the aid of his -armed followers. An impostor without physical force rarely -succeeds.</p> -<p class="par">But in spite of the great number of dupes who submitted -themselves blindly to the will of this clever legislator, there were -found people bold enough to reproach him for bad faith; declaring that, -under false appearances of justice and equality, he had engrossed the -whole—that the sovereign authority was confined to his own -family, who had no more right to it than any other -individuals—and that he was less the father than the tyrant of -his people. But on these occasions Moses, with profound policy, put to -death those daring spirits and spared no one who disputed his -authority.</p> -<p class="par">It was by similar precautions, and by always declaring -that his punishments were instances of divine vengeance, that he -reigned an absolute despot; and to end as he had begun—that is to -say, as a knave and an impostor—he was in the habit of retiring -to a cave, which he had caused to be dug in the centre of a waste, -under the pretext of having conferences with the Divinity, that he -might secure in this way the respect and submission of his followers. -His end was like that of other similar impostors. He cast himself from -a precipice which he knew of in the remote wilderness, to the end that -his body might not be discovered, and that it might be thought the -Deity had carried him off. He was not ignorant that the memory of the -patriarchs which had preceded him was held in great veneration, -although they knew their sepulchres; but this was not enough for an -ambition like his—it was necessary that he should be revered as a -god, over whom death had no control. This is the explanation of what he -said at the commencement of his reign, when he said that God had -declared that he was <span class="pagenum">[<a id="pb58" href="#pb58" -name="pb58">58</a>]</span>to be a God unto his brother.<a class= -"noteref" id="xd21e1201src" href="#xd21e1201" name="xd21e1201src">7</a> -Elijah in like manner, and Romulus,<a class="noteref" id="xd21e1206src" -href="#xd21e1206" name="xd21e1206src">8</a> and Zamolxis, and all those -who have had the foolish vanity to wish to <span class="corr" id= -"xd21e1214" title="Source: eternalise">eternalize</span> their names, -have concealed the time and manner of their death, in order that they -might be thought immortal.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 11.</h3> -</div> -<div class="divBody"> -<p class="par first">But to return to the legislators. There have never -been any who did not assert that their laws did not emanate from some -divinities<a class="noteref" id="xd21e1222src" href="#xd21e1222" name= -"xd21e1222src">9</a>, and who have not attempted to persuade their -followers that they themselves were more than mortal. Numa Pompilius, -after having tasted the sweets of retirement, was with difficulty -persuaded to leave them, although it was to fill the throne of Romulus; -but compelled by the acclamations of the people, he profited by the -devotedness of the Romans, and insinuated to them that if they really -wished him to be their king, they must be prepared to obey him without -enquiry, and to observe religiously the laws and divine institutions -which had been communicated to him by the goddess Egeria.<a class= -"noteref" id="xd21e1225src" href="#xd21e1225" name= -"xd21e1225src">10</a></p> -<p class="par">Alexander the Great had? no less vanity. Not content -with seeing himself master of the world, he wished to persuade mankind -that he was the son of Jupiter. Perseus pretended also to have derived -his origin from the same god and the virgin Danae. Plato also insisted -on a virgin nativity, regarding Apollo as his father. There have been -many other personages who have been guilty of the same absurdity. No -doubt all these great men believed in the opinion of the Egyptians, who -maintained that the Spirit of God was capable of having intercourse -with the female sex, and rendering them pregnant. <span class= -"pagenum">[<a id="pb59" href="#pb59" name="pb59">59</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="label">§ 12.</h3> -<h3 class="main">JESUS CHRIST.</h3> -</div> -<div class="divBody"> -<p class="par first">Jesus Christ, who was acquainted with the maxims -and the science of the Egyptians, gave currency to the belief alluded -to above, because he thought it suitable to his purposes. Reflecting -how Moses had become renowned by his command of an ignorant people, he -undertook to build on this foundation, and got some few imbecile people -to follow him, whom he persuaded that the Holy Ghost was his father, -and that his mother was a virgin. These simple folks, accustomed to -give themselves over to dreams and reveries, adopted his opinions, and -believed whatever he wished: indeed, something considerably beyond this -miraculous birth would by no means have been too miraculous for them. 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.<a class="noteref" id="xd21e1249src" -href="#xd21e1249" name="xd21e1249src">11</a> That a man should be born -of a virgin, by the operation of the Holy Spirit, is neither more -extraordinary nor more miraculous that that Genghis Khan should be born -of a virgin, as the Tartars assert; or that Foh, according to the -Chinese belief, derived his origin from a virgin rendered pregnant by -the rays of the sun.</p> -<p class="par">This prodigy appeared at a time when the Jews, wearied -with their God as they had formerly been with their Judges,<a class= -"noteref" id="xd21e1272src" href="#xd21e1272" name= -"xd21e1272src">12</a> were desirous to have some visible ruler among -them, as was the case with other nations. As the number of fools is -infinite, Jesus Christ in a short time had many followers; but as his -extreme poverty was an invincible obstacle to <span class= -"pagenum">[<a id="pb60" href="#pb60" name="pb60">60</a>]</span>his -elevation, the Pharisees—at one time his admirers, and at another -time startled at his boldness—forwarded or thwarted his -interests, according to the inconstant humour of the populace. The -report of his divine origin was spread about; but without forces, as he -was, it was impossible that he could succeed, although some cures which -he performed, and some resurrections from the dead to which he -pretended, brought him somewhat into repute. Without money or arms he -could not fail to perish: if he had been in possession of these, he -would have been no less successful than Moses or Mahomet, and all those -who, with like advantages, have elevated themselves above their -fellow-men. If he had been more unfortunate, he would not have been -less adroit; and several traits in his history prove that the principal -defect in his policy was his carelessness in not sufficiently providing -for his own security. Otherwise, I do not find that his plans were less -skilfully devised than those of the other two: at all events his law -has become the rule of faith to people who flatter themselves that they -are the wisest in the world.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 13.</h3> -<h3 class="main"><span class="sc">On the Politics of Jesus -Christ.</span></h3> -</div> -<div class="divBody"> -<p class="par first">Can anything be more subtle than the answer of -Jesus concerning the woman taken in adultery? The Jews having demanded -of him if they should stone her, instead of answering the question -directly—a negative answer being directly contrary to the law, -and an affirmative convicting him of severity and cruelty, which would -have alienated their minds from him—instead, therefore, of -replying as an ordinary individual would have done on the -occasion—“Let him,” said he, “who is without -sin amongst you cast the first stone at her.”<a class="noteref" -id="xd21e1287src" href="#xd21e1287" name="xd21e1287src">13</a> A shrewd -reply, and one evincing great presence of mind. On another occasion, -being shown a piece of money with the emperor’s image and -superscription upon it, and asked if it were lawful to pay tribute -money unto Cæsar, he eluded the difficulty of answering: -“Render unto Cæsar the things which are -Cæsar’s.”<a class="noteref" id="xd21e1293src" href= -"#xd21e1293" name="xd21e1293src">14</a> The <span class= -"pagenum">[<a id="pb61" href="#pb61" name="pb61">61</a>]</span>false -position in which they wished to place him was this: that if he denied -that it was lawful, he was guilty of high treason; and if he said that -it was, he went directly against the law of Moses, which he always -protested that he never intended to do—knowing no doubt that he -was too helpless to do so with impunity at that time. Afterwards, when -he became more celebrated, he endeavoured to abrogate it almost -totally: acting in this way not unlike those princes, who, until their -power is thoroughly established, always promise to confirm the -privileges of their subjects, but who, after that has been secured, -care little for their promises.</p> -<p class="par">When the Pharisees asked him by what authority he taught -the people and preached to them, he penetrated their -intention—which was to convict him of falsehood; whether he -answered that it was by human authority—he not being of the order -of the priesthood, who alone were charged with the instruction of the -people; or whether he preached by the express orders of God—his -own doctrine being opposed to the law of Moses; he avoided their snare, -and embarrassed themselves, by asking them in what name John -baptised.<a class="noteref" id="xd21e1302src" href="#xd21e1302" name= -"xd21e1302src">15</a></p> -<p class="par">The Pharisees, who from political motives, rejected the -baptism of John, would have condemned themselves if they had said that -it was in the name of God; and if they had <i>not</i> said so, they -would have exposed themselves to the rage of the populace, who -maintained the opposite opinion. To get out of this dilemma, they -answered that they could not tell: on which Jesus Christ replied, that -neither was he obliged to tell them by what name or authority he taught -the people.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 14.</h3> -</div> -<div class="divBody"> -<p class="par first">Such was the character of the destroyer of the -ancient law, and the founder of the new religion that was built upon -its ruins; in which religion a disinterested mind can perceive nothing -more divine than in any of those which preceded it. Its founder, who -was not altogether ignorant, having witnessed extreme corruption in the -Jewish republic, judged that its end was near, and thought it a -favorable opportunity for forwarding his own designs. <span class= -"pagenum">[<a id="pb62" href="#pb62" name="pb62">62</a>]</span></p> -<p class="par">The fear of being anticipated by men more able than -himself, made him hasten to secure his ground by means entirely -opposite to those adopted by Moses. The former began by rendering -himself terrible to other nations. Jesus Christ, on the contrary, -attracted mankind to himself by the hope of blessings in a life beyond -the grave, which he said they would obtain by believing in him. Whilst -Moses only promised temporal benefits to the observers of his law, -Jesus Christ led his followers to hope for those which would never end. -The laws of the one only regarded exterior observances; those of the -other looked into the heart, influenced the thoughts, and stood on -opposite grounds to the law of Moses. Whence it follows, that Jesus -Christ believed with Aristotle, that it is the same with religion and -nations as with individuals who are born and who die; and as there is -nothing which is not subject to dissolution, there is no law which must -not in turn give place to another.<a class="noteref" id="xd21e1320src" -href="#xd21e1320" name="xd21e1320src">16</a> But as there is difficulty -in passing from one law to another, and as the greater part of men are -stubborn in religious matters, Jesus Christ, in imitation of other -innovators, had recourse to miracles, which have at all times -confounded the ignorant, and advanced the projects of ambitious and -designing men.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 15.</h3> -</div> -<div class="divBody"> -<p class="par first">Christianity having been founded in this way, -Jesus Christ wisely imagined that he could profit by the errors in the -politics of Moses, and render his new law eternal—an undertaking -in which he finally succeeded a little perhaps beyond his expectation. -The Hebrew prophets intended to do honour to Moses, by predicting a -successor who should resemble him—a Messiah great in virtues, -powerful in wealth, and terrible to his enemies. These prophecies, -however, produced altogether a different effect from what they -expected; a number of ambitious demagogues having embraced the -<span class="corr" id="xd21e1339" title= -"Source: opportuninty">opportunity</span> of palming themselves off for -the coming <span class="pagenum">[<a id="pb63" href="#pb63" name= -"pb63">63</a>]</span>Messiah, which led to those insurrections and -civil convulsions which lasted until the entire destruction of the -ancient republic of the Hebrews. Jesus Christ, more subtle than the -prophets who succeeded Moses, predicted that a man of this description -would appear—the great enemy of God—the favorite of the -demons—the aggregation of all the vices and the cause of all the -desolation in the world. After such a splendid eulogy, one would think -that nobody could resist the temptation of calling himself -<i>Antichrist</i>; and I do not believe that it is possible to discover -a secret equal to it for eternalizing a law, although there can be -nothing more fabulous than what we read of concerning this pretended -Antichrist. St. Paul says that he was a ready born; whence it follows -that he must have been on the watch for the coming of Jesus Christ: -nevertheless, more than sixteen years rolled on after the prediction of -the nativity of this formidable personage, without any one having heard -of his appearance. I acknowledge that some have applied the terms to -Ebion and Cerinthus, two great adversaries of Jesus Christ, whose -pretended divinity they disputed. But if this interpretation be the -meaning of the Apostle, which is far from being credible, the words -referred to must point out a host of Antichrists in all ages—it -being impossible that truly learned men should think of injuring the -cause of truth, by declaring that the history of Jesus Christ was a -contemptible fable,<a class="noteref" id="xd21e1347src" href= -"#xd21e1347" name="xd21e1347src">17</a> and that his law was nothing -but a series of dreams and reveries, which ignorance had brought in -repute, which self-interest had encouraged, and which tyranny had taken -under its especial protection.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 16.</h3> -</div> -<div class="divBody"> -<p class="par first">They pretend, nevertheless, that a religion built -upon so weak foundations is divine and supernatural, as if it were -<span class="pagenum">[<a id="pb64" href="#pb64" name= -"pb64">64</a>]</span>not an ascertained fact that there is no class of -people more fitted to give currency to the most absurd opinions than -women and lunatics. It is not to be wondered at that Jesus Christ -reckoned none of the learned amongst his followers. He well knew that -his law was inconsistent with common sense; and therefore he always -declaimed against the sages, excluding them from that kingdom into -which he admitted the poor in spirit, the simple and the imbecile. -Rational minds ought to be thankful that they have nothing to do with -such insanities.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="label">§ 17.</h3> -<h3 class="main"><span class="sc">On the Morality of Jesus -Christ.</span></h3> -</div> -<div class="divBody"> -<p class="par first">We find nothing more divine in the morality of -Jesus Christ than what can be drawn from the works of ancient authors; -for this reason, perhaps every text in his code of morals is either -borrowed from their’s or is an imitation of it. St. -Augustine<a class="noteref" id="xd21e1367src" href="#xd21e1367" name= -"xd21e1367src">18</a> acknowledges that in one of the so-called heathen -writers, he discovered the whole of the commencement of the gospel -according to St. John. We must remark also, that this apostle was so -much accustomed to plunder others, that he has not scrupled to pillage -from the prophets their enigmas and visions, for the purpose of -composing his Apocalypse. Again, whence arises that agreement between -the doctrines of the Old and New Testament and those of Plato, unless -the Rabbis and others who composed the Jewish Scriptures had stolen -from that distinguished man. The account of the creation of the world -given in his <i>Timaeus</i>, is much more satisfactory than that -recorded in the book of Genesis; and it will not do to say that Plato, -in his tour through Egypt, had read the books of the Jews, since, by -the confession of St. Augustine, king Ptolemy had not ordered them to -be translated till long after the philosopher had left the country.</p> -<p class="par">The landscape which Socrates describes to Simias -(Phæton,) possesses infinitely more beauty than the Paradise of -Eden: and the fable of the Hermaphrodites<a class="noteref" id= -"xd21e1375src" href="#xd21e1375" name="xd21e1375src">19</a> is beyond -<span class="pagenum">[<a id="pb65" href="#pb65" name= -"pb65">65</a>]</span>comparison a better invention than that which we -read of in Genesis, where we are told that one of Adam’s ribs was -taken from him for the purpose of creating a female out of it.</p> -<p class="par">Can any more plausible account of the overthrow of Sodom -and Gomorrah be given, than that it was caused by Phaeton? Is there no -resemblance between the fall of Lucifer and that of Vulcan, or of the -giants struck down by the thunderbolts of Jove. How close the -resemblance between Sampson and Hercules; Elijah and Phaeton; Joseph -and Hypolitus; Nebuchadnezzar and Lycaon; Tantalus and the rich man in -torment;<a class="noteref" id="xd21e1382src" href="#xd21e1382" name= -"xd21e1382src">20</a> the manna in the wilderness and the ambrosia of -the gods! St. Augustine,<a class="noteref" id="xd21e1387src" href= -"#xd21e1387" name="xd21e1387src">21</a> St. Cyril, and Theophilactus, -compare Jonah with Hercules, called <i>Trinoctius</i>, because he had -been three days and three nights in the belly of a whale.</p> -<p class="par">The river which Daniel speaks of in <a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=dan%207:10">chap<span class="corr" -id="xd21e1397" title="Source: ,">.</span> vii, v. 10</a>, of his -Prophecies, is palpably drawn from that Pyriphlegethon to which Plato -alludes in his dialogue on the immortality of the soul. The idea of -“Original Sin” is taken from the account of Pandora’s -box; and the interrupted sacrifices of Isaac and of Jephtha’s -daughter are borrowed from that Iphigenia, in whose room a hind was -offered up. What we read of concerning Lot and his wife, is nearly the -same as that which fabulous history informs us occurred to Bancis and -Philemon. The histories of Perseus and of Bellerophon are the -foundation of Michael and the demon whom he vanquished. In short, it is -abundantly manifest that the authors of the Scriptures have copied the -works of Hesiod, Homer, and some other ancient writers, almost word for -word.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 18.</h3> -</div> -<div class="divBody"> -<p class="par first">With respect to Jesus Christ himself, Celsus, by -appealing to his opponent Origen, shows that he had taken some of his -most approved apothegms from Plato—Such as this: “It is -easier for a camel to go through the eye of a needle, <span class= -"pagenum">[<a id="pb66" href="#pb66" name="pb66">66</a>]</span>than a -rich man to enter into the kingdom of God.”<a class="noteref" id= -"xd21e1408src" href="#xd21e1408" name="xd21e1408src">22</a> It was -owing to the sect of the Pharisees, to which he belonged, that his -followers believed in the immortality of the soul, the resurrection, -and the torments of hell; and also in the greater part of his -morality,<a class="noteref" id="xd21e1414src" href="#xd21e1414" name= -"xd21e1414src">23</a> the whole of which I find in Epictetus, Epicures, -and a few others. This last mentioned philosopher was referred to by -St. Jerome, as a man whose virtues ought to put the best Christians to -the blush; and whose mode of life was so temperate that a morsel of -cheese, with bread and water <span class="corr" id="xd21e1425" title= -"Source: constitued">constituted</span> his highest repast. Leading a -life so frugal, this philosopher, heathen as he was, declared that it -was far better to be unfortunate and gifted with reason, than to be -rich and opulent without it; adding, that wealth and wisdom were rarely -<span class="corr" id="xd21e1428" title="Source: fond">found</span> -united in the same individual, and that it was impossible to enjoy -happiness or contentment unless our conduct were guided by prudence, -justice and honesty, which are the qualities whence flow all true and -lasting enjoyments.</p> -<p class="par">As to Epictetus, I do not believe that there ever -existed a man, not even excepting Jesus Christ, more firm, more -self-denying, more equable, or who at any time gave forth to the world -a more sublime system of morality. Were it not that I should exceed the -limits which I have prescribed to myself in this treatise, I could -recount many beautiful <span class="pagenum">[<a id="pb67" href="#pb67" -name="pb67">67</a>]</span>traits in his character; but the reader must -be contented with one example. When a slave to Epaphroditus, a captain -of Nero’s guards, his master took the brutal fancy to writhe his -limbs, Epictetus, perceiving that it gave the monster satisfaction, -said with a smile, that he saw clearly that the joke would not end -until he had broken one of them, which happened accordingly. The -philosopher with the same equanimity and the same smile, merely said, -“Did I not tell you that you would certainly break the -limb?” Where is there on record another instance of like -firmness? How would Jesus Christ have acted in the -circumstances?—he who wept and trembled at the least alarm, and -who in his last moments exhibited a pusillanimity altogether -contemptible, and which was never shown by the martyrs for his -faith.</p> -<p class="par">If the work which Arian wrote concerning the life and -death of our philosopher had been preserved, I have no doubt that we -would have been in possession of many more examples of his equanimity -than we have at present. I know that the priests will speak of the -example which I have instanced, as they speak of the virtues of -philosophic minds in general, and assert that it is based on vanity, -and that it is by no means what it appears to be; but I know also, that -those people are accustomed to speak <i>ex cathedra</i> whatever suits -their purpose and to think they sufficiently earn the money which is -given them for instructing the people, by declaiming against every man -who knows what sober reason and real virtue are. Nothing in the world -can be less in congruity with the actions of these superstitious men -who decry them, than the manner of the truly learned. The former, -having studied for no other end than to obtain a place to give them -bread, become vain, and congratulate themselves when they have obtained -it, as if they had arrived at the state of perfection; whereas it is -nothing else to them than a state of idleness, pride, voluptuousness, -and licentiousness,—a condition in which the great majority of -them hold in no respect whatever the maxims of that religion which they -profess. But we will leave these men, who have not the remotest -conception of real virtue, and examine the evidences for the divinity -of their master. <span class="pagenum">[<a id="pb68" href="#pb68" name= -"pb68">68</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 19.</h3> -</div> -<div class="divBody"> -<p class="par first">Having considered the politics and the morality of -Jesus Christ, wherein we find nothing so useful or so sublime as we -find in the writings of the ancients, let us now consider if the -reputation which he acquired after his death be a proof of his -divinity.</p> -<p class="par">The generality of mankind are so much accustomed to what -is irrational, that it is astonishing to find people endeavouring to -draw a rational inference from their conduct. Experience teaches us -that they are always running after shadows, and that they neither do -nor say anything betokening common sense. These fanatical notions on -which they found their belief will always be in vogue, in spite of the -efforts of the learned who have invariably set themselves against them. -So rooted are their follies that they had rather be crammed with them -to repletion than make any effort to be rid of them.</p> -<p class="par">It was to no purpose that Moses boasted that he was the -interpreter of God, and attempted to prove his mission and his -authority by extraordinary signs. If he absented himself for a short -time (as he did occasionally, to hold conference with the Divinity, by -his account, and as in like manner did Numa Pompilius and many other -legislators), it was only to find on his return strong traces of the -worship of the gods whom the Hebrew people had seen in Egypt. It was in -vain that he had led them for forty years through the desert, that they -might lose recollection of the <span class="corr" id="xd21e1450" title= -"Source: divinites">divinities</span> which they had left behind. They -had not forgot them, and they always wished for some visible symbol to -precede them, which, if they had got, they would have worshipped -obstinately, at the risk of being exposed to extreme cruelty.</p> -<p class="par">The pride-inspired contempt alone which led them to the -hatred of other nations, made them insensibly forget the gods of Egypt, -and attach themselves to that of Moses. They worshipped him for some -time with all the outward observance of the law; but with that -inconstancy which leads the vulgar to run after novelty, they deserted -him at last to follow the God of Jesus Christ. <span class= -"pagenum">[<a id="pb69" href="#pb69" name="pb69">69</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 20.</h3> -</div> -<div class="divBody"> -<p class="par first">The most ignorant alone of the Hebrews followed -Moses—such also were they who ran after Jesus Christ; and their -name being legion, and as they mutually supported each other, it is not -to be wondered at if this new system of error was widely circulated. -The teaching of these novelties was not without danger to those who -undertook the task, but the enthusiasm which they excited extinguished -every fear. Thus, the disciples of Christ, miserable as they were in -his train, and even dying of hunger—(as we learn from the -necessity under which they were, together with their leader, of -plucking the ears of corn in the fields to sustain their -lives)—these disciples never despaired till they saw their master -in the hands of his executioners, and totally incapable of gifting them -with that wealth, and power, and grandeur, which he had led them to -expect.</p> -<p class="par">After his death, his disciples being frustrated in their -fondest hopes, made a virtue of necessity. Banished as they were from -every place, and persecuted by the Jews, who were eager to treat them -as they had treated their master, they wandered into the neighboring -countries; in which, on the evidence of some women, they set forth the -resurrection of Christ, his divinity, and the other fables wherewith -the gospels are filled.</p> -<p class="par">It was their want of success among the Jewish people -which led to the resolution of seeking their fortune among the -Gentiles; but as a little more knowledge than they possessed was -necessary for the accomplishment of their design—the Gentiles -being philosophically trained, and consequently too much the friends of -truth and reason to be duped by trifles—the sectaries of Jesus -gained over to their cause a young man<a class="noteref" id= -"xd21e1465src" href="#xd21e1465" name="xd21e1465src">24</a> of ardent -temperament and active habits, somewhat better instructed than the -illiterate fishermen of Galilee, and more capable of drawing audiences -to listen to his talk. He being warned from heaven (miraculously of -course), leagued himself with them, and drew over some partizans by the -threat of “fabled hell,” (a plagiarism from the ancient -poets), and by the hope of the joys of paradise, <span class= -"pagenum">[<a id="pb70" href="#pb70" name="pb70">70</a>]</span>into -which blessed abode he was impudent enough to assert that he had at one -time been introduced.</p> -<p class="par">These disciples then, by strength of delusion and lying, -procured for their master the honor of passing for a god—an honor -at which, in his life-time, Jesus could never have arrived. His destiny -was no better than that of Homer, nor even so good; inasmuch as seven -cities which had despised and starved the latter in his lifetime, -struggled and fought with each other, in order to ascertain to which -was due the merit of having given him birth.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 21.</h3> -</div> -<div class="divBody"> -<p class="par first">It may be judged now, from what has been advanced, -that Christianity, like every other religion, is only a complicated -imposture—the success and progress of which would astonish the -inventors themselves, could they revisit this world. Without -bewildering ourselves, however, in a labyrinth of error and -contradiction, such as we have alluded to, we go to Mahomet, who -founded his law on maxims entirely opposite to those of Jesus -Christ.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="label">§ 22.</h3> -<h3 class="main">MAHOMET.</h3> -</div> -<div class="divBody"> -<p class="par first">Scarcely had the disciples of Jesus Christ torn -down the Mosaic fabric for the purpose of establishing Christianity, -when men, led by force of circumstances, and influenced by their usual -inconstancy, followed the new legislator, who had elevated himself by -means similar, as far as possible, to those which Moses employed. Like -the Jewish lawgiver, Christ usurped the title of prophet, and -ambassador of God; like him he pretended to perform miracles, and took -advantage of the passions of the multitude. He soon found himself -escorted by an ignorant populace, to whom he explained the new oracles -of heaven. These miserably misled people, from the promises and fables -of this new impostor, spread his renown far and wide, as having -eclipsed all his predecessors.</p> -<p class="par">Mahomet, on the contrary, was a man who did not appear -at all competent to lay the foundation of an empire. He was -distinguished neither as a politician nor a philosopher: he -<span class="pagenum">[<a id="pb71" href="#pb71" name= -"pb71">71</a>]</span>could neither read nor write.<a class="noteref" -id="xd21e1489src" href="#xd21e1489" name="xd21e1489src">25</a> At first -he exhibited so little firmness, that he was frequently upon the point -of abandoning his enterprise; and he would have done so, had it not -been for the address of one his followers. When he was rising into -celebrity, Corais, a powerful Arab chief, being irritated that a man of -yesterday should have the boldness to mislead the people, declared -himself his enemy, and attempted to thwart his designs; but the people, -believing that Mahomet had continued intercourse with God and his -angels, supported him till he had an opportunity of being avenged upon -his adversary. The tribe of Corais was worsted; and Mahomet seeing -himself surrounded by a host of fanatics, thought that he stood in no -need of a coadjutor. However, lest Corais should expose his impostures, -he took the initiative; and to make sure, he loaded him with promises, -and swore that he only wished to become great in order to share with -him that power, to the establishment of which he might so much -contribute. “We can agree,” said he, “when we reach -our proper elevation; we can depend, in the meantime, on that great -multitude whom we have gained over, and it only remains that we make -sure of them by the employment of that artifice which you have so -happily invented.” At the same time he persuaded him to descend -into the Cave of Oracles. <span class="pagenum">[<a id="pb72" href= -"#pb72" name="pb72">72</a>]</span></p> -<p class="par">This was a dried-up sunk well, from the bottom of which -Corais spoke, in order that the people might believe that it was the -voice of God declaring himself in favour of Mahomet who was in the -midst of his proselytes. Deceived by the blandishments of the leader, -his associate regularly descended into the well, to counterfeit the -oracle. Whilst Mahomet was passing one day at the head of an infatuated -multitude, they heard a voice, which said—“I am your God, -and I declare that Mahomet is the prophet whom I have appointed for all -nations; he will instruct you in my law of truth, which the Jews and -Christians have altered.” For a long time the accomplice played -this game; but at last he met with the blackest ingratitude. The voice -being heard, as usual, proclaiming him an inspired personage, Mahomet -turned to the people, and commanded them, in the name of that God who -had recognised him as his prophet, to fill up the well with stones, -that it might be an enduring witness in his favour, like that pillar -which Jacob set up to mark the place where God had appeared to -him.<a class="noteref" id="xd21e1512src" href="#xd21e1512" name= -"xd21e1512src">26</a> Thus perished, miserably, the chief who had most -contributed to the elevation of Mahomet. It was upon this heap of -stones that the last of the three most celebrated impostors established -his religion, and so solid and stable is its foundation, that after the -lapse of twelve hundred years there is little appearance at present of -its being overthrown.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 23.</h3> -</div> -<div class="divBody"> -<p class="par first">In this way was the power of Mahomet established; -and he was more fortunate than Jesus, inasmuch as he lived to see the -wide diffusion of his doctrines, which Christ on account of his want of -resources, was unable to do. He was even more fortunate in this respect -than Moses, who from excess of ambition brought himself to a premature -end.—Mahomet died in peace, and loaded with blessings. He had, -moreover, a well-grounded hope that his religion would last, because it -was accommodated to the nature of a people born and brought up in -ignorance; an adaptation in which men more learned than himself, but -less accustomed to associate with the lower orders, might have entirely -failed. <span class="pagenum">[<a id="pb73" href="#pb73" name= -"pb73">73</a>]</span></p> -<p class="par">The reader is now in possession of the most remarkable -facts concerning the three most celebrated legislators, whose religions -have brought into subjection a great part of the human race. They were -such as we have represented them; and it is for you to consider if they -are worthy of your respect, and if you are justified in allowing -yourselves to be led by those whom ambition alone conducted to power, -and whose dreams have been perpetuated by ignorance. The following -observations, if read with a free and unprejudiced mind, may lead to -the discovery of truth, by clearing away those mists wherewith you have -been blinded and beguiled.</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1022" href="#xd21e1022src" name="xd21e1022">1</a></span> Consult -Hobbes’ Leviathan “De Homine,” chap. xli, pages 56, -57 and 58. <a class="fnarrow" href="#xd21e1022src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1032" href="#xd21e1032src" name="xd21e1032">2</a></span> Philip -of Macedon had sent auxiliaries and money to Hannibal in Africa. -“<span lang="la">Infensos Philippo, ob auxilia cum pecunia nuper -in Africam missu Annibale.</span>” Levy, Book xxxi. chap. -1.—<i>Translator’s Note.</i> <a class="fnarrow" href= -"#xd21e1032src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1043" href="#xd21e1043src" name="xd21e1043">3</a></span> -Hobbe’s Leviathan, “De Homine,” chap. xii, pp. 56 and -57. <a class="fnarrow" href="#xd21e1043src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1095" href="#xd21e1095src" name="xd21e1095">4</a></span> Hobbes, -ubi supra “De Homine<span class="corr" id="xd21e1097" title= -"Source: .">,</span>” chap. xii. pages 58 and 59<span class= -"corr" id="xd21e1100" title="Not in source">.</span> <a class= -"fnarrow" href="#xd21e1095src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1131" href="#xd21e1131src" name="xd21e1131">5</a></span> This -word must not be taken in its usual acceptation. What rational men -understand by the term is a dexterous man, an able cheat, and a master -of jugglery, which requires great readiness and address; and not by any -means a person in compact with the Devil as the vulgar -suppose. <a class="fnarrow" href="#xd21e1131src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1170" href="#xd21e1170src" name="xd21e1170">6</a></span> -“And he said, Leave us not, I pray thee; for as much as thou -<i>knowest</i> how we are to encamp in the wilderness, <i>and thou -mayest be to us instead of eyes</i>.”—<a class= -"biblink xd21e43" title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=num%2010:31">Num. chap. -x, v. 31</a>. <a class="fnarrow" href= -"#xd21e1170src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1201" href="#xd21e1201src" name="xd21e1201">7</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=ex%204:16">Exodus -iv. 16</a>. <a class="fnarrow" href="#xd21e1201src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1206" href="#xd21e1206src" name="xd21e1206">8</a></span> When -Romulus was reviewing his forces in the plain of Caprae, here suddenly -arose a thunder-storm, 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.—<i>Liv.</i> 1. I. c. -16.—<i>Translator’s note.</i> <a class="fnarrow" href= -"#xd21e1206src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1222" href="#xd21e1222src" name="xd21e1222">9</a></span> -Hobbes’ Leviathan; de homine, chap. xii. pp. 59 and -60. <a class="fnarrow" href="#xd21e1222src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1225" href="#xd21e1225src" name="xd21e1225">10</a></span> It is -recorded by Livy, that “there is a grove, through which flowed a -<span class="corr" id="xd21e1227" title= -"Source: perenial">perennial</span> stream, taking its origin in a dark -cave, in which Numa was accustomed to meet the goddess, and receive -instructions as to his political and religions -institutions.<span class="corr" id="xd21e1232" title= -"Not in source">”</span>—<i>Liv.</i> 1. I. c. -21. <a class="fnarrow" href="#xd21e1225src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1249" href="#xd21e1249src" name="xd21e1249">11</a></span></p> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div lang="fr" class="lgouter footnote"> -<p class="line">Qu’un beau <span class="corr" id="xd21e1256" -title="Source: Pigoon">Pigeon</span> a tire d’aile</p> -<p class="line">Vienne obom brer une Purcelle,</p> -<p class="line">Rien n’est sur prenant en cela;</p> -<p class="line">L’on en vit autant en Lydie.</p> -<p class="line">Et le beau Cygne de Leda</p> -<p class="line">Vaut bien le Pigeon de Marie.</p> -</div> -</div> -</div> -</div> -<p class="par"> <a class="fnarrow" href= -"#xd21e1249src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1272" href="#xd21e1272src" name="xd21e1272">12</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=1sam%208:5-6">I. -Samuel, chap. viii. vs. 5 and 6</a>. <a class="fnarrow" href= -"#xd21e1272src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1287" href="#xd21e1287src" name="xd21e1287">13</a></span> The -Gospel according to <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=jn%208:7">John, chap. -viii. v. 7</a>. <a class="fnarrow" href= -"#xd21e1287src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1293" href="#xd21e1293src" name="xd21e1293">14</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=mt%2022:21">Matthew’s -Gospel, chap. xxii. v. 21</a>. <a class="fnarrow" href= -"#xd21e1293src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1302" href="#xd21e1302src" name="xd21e1302">15</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=mt%2021:27">Matthew’s -Gospel, chap. xxi. v. 27</a>. <a class="fnarrow" href= -"#xd21e1302src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1320" href="#xd21e1320src" name="xd21e1320">16</a></span> Saint -Paul, <a class="biblink xd21e43" title= -"Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=heb%208:13">Hebrews, -chap. viii. v. 13</a> speaks in these terms: “In that he saith a -<i>new</i> covenant, he hath made the <i>first</i> old. Now that which -decayeth and waxeth old is ready to vanish -away.”—<i>Translator’s note.</i> <a class= -"fnarrow" href="#xd21e1320src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1347" href="#xd21e1347src" name="xd21e1347">17</a></span> This -was the opinion of Pope Leo X. as appears from an expression of his, -which, considering that it was made use of at a time when the -philosophical spirit of inquiry had made little progress, was -remarkably bold. “It has been well known in all ages,” he -observed to Cardinal Beinbo, “how much this fable of Jesus Christ -has been profitable to us and ours.” <span lang="la">Quantum -nobis nostrisque sa de Christo fabula profuerit, satis est omnibus -saeculis notum.</span> <a class="fnarrow" href= -"#xd21e1347src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1367" href="#xd21e1367src" name="xd21e1367">18</a></span> -Confessions, 1. VII. c. ix. v. 28. <a class="fnarrow" href= -"#xd21e1367src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1375" href="#xd21e1375src" name="xd21e1375">19</a></span> See the -discourse of Aristophanes, in the “Banquet of -Plato.” <a class="fnarrow" href= -"#xd21e1375src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1382" href="#xd21e1382src" name="xd21e1382">20</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=lk%2016:24">Luke’s -Gospel, chap. xvi. v. 24</a>. <a class="fnarrow" href= -"#xd21e1382src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1387" href="#xd21e1387src" name="xd21e1387">21</a></span> -“The City of God,” book I. chap. xiv. <a class= -"fnarrow" href="#xd21e1387src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1408" href="#xd21e1408src" name="xd21e1408">22</a></span> Orig. -adv. Cels. 1. VIII. chap. iv. Compare with, <a class="biblink xd21e43" -title="Link to cited location in Bible" href= -"https://www.biblegateway.com/passage/?search=mt%2019:24">Matthew, -chap. xix. v. 24</a>. <a class="fnarrow" href= -"#xd21e1408src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1414" href="#xd21e1414src" name="xd21e1414">23</a></span> Op. -adv. Jorin. 1. II. chap<span class="corr" id="xd21e1416" title= -"Source: ,">.</span> viii.—“In indication of their refusal -to take an oath, the Society of Friends quote the words of Christ, -“Swear not at all;” unaware, or overlooking, that this -expression is descriptive of a state of social perfection, when the -word of a man will be as good as his oath. Many others of -Christ’s precepts besides this are unobserved by Christians, such -as ‘Lay not up for yourselves treasures on earth,’ -‘Give to every one that asketh, and from him that would borrow of -you turn not thou away.’ <i>The morality of Christ is a beau -ideal so far from being realized, that there is not even a similitude -of it in the Christian world.</i> The Quakers who vauntingly obey this -precept regarding oaths, has no hesitation in breaking the other -precepts respecting the hoarding of money, and refusing to give it -away.”—<i>Translator’s Note.</i> <a class= -"fnarrow" href="#xd21e1414src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1465" href="#xd21e1465src" name="xd21e1465">24</a></span> St. -Paul. <a class="fnarrow" href="#xd21e1465src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1489" href="#xd21e1489src" name="xd21e1489">25</a></span> -<span class="corr" id="xd21e1490" title="Not in source">“</span>I -can believe,” observes the Count de Boulainvilliers, “that -Mahomet was ignorant of the common elements of education. But assuredly -he was <i>not</i> ignorant in respect to that vast knowledge which a -far travelled man of great natural powers may acquire. He was -<i>not</i> ignorant of his native tongue, although he could not read -it, being master of all its subtleness and all its beauties. He was -thoroughly qualified to render hateful whatever was truly blameworthy, -and to paint truth in colours so simple and vivid, that it was -impossible to misunderstand it. <i>All that he has said is true</i>, as -regards the essential dogmas of Religion; but <i>he has not said all -that is true</i>, and in this respect alone does our religion differ -from his.” Farther on he adds, that “Mahomet was neither -ignorant nor a barbarian; he conducted his enterprise with all the -skill, delicacy, perseverance, and intrepidity, which was necessary to -ensure its success. His views were as lofty as any which Alexander the -Great, or Julius Cæsar, were capable of entertaining, had they -been in his position.”—<i>Life of Mahomet by Count de -Boulainvilliers</i>, book II. pp. 266–8. Amsterdam edit. -1731. <a class="fnarrow" href="#xd21e1489src">↑</a></p> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1512" href="#xd21e1512src" name="xd21e1512">26</a></span> -<a class="biblink xd21e43" title="Link to cited location in Bible" -href="https://www.biblegateway.com/passage/?search=gn%2028:18">Genesis -chap. xxviii. v. 18</a>. <a class="fnarrow" href= -"#xd21e1512src">↑</a></p> -</div> -</div> -<div id="ch4" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e690">Contents</a>]</span> -<div class="divHead"> -<h2 class="label">CHAPTER IV.</h2> -<h2 class="main">TRUTHS EVIDENT AND OBVIOUS TO THE SENSES.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">Moses, Jesus Christ, and Mahomet, being such as we -have represented them, it is evident that it would be useless to search -in their writings for a new idea of the Divinity. The conferences of -Moses and Mahomet with the Deity, and the miraculous conception of -Jesus Christ, are the greatest impostures that have ever met the face -of day, and you must shun their contemplation as you love the -truth.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">God, as we have seen, being only Nature, or in -other words the combination of all beings, all properties, and all -energies, is necessarily the cause from which emanates every thing, and -of course not distinct or different from its effects. He cannot be -termed good, nor evil, nor just, nor merciful nor jealous: these -attributes belong only to mankind. The Deity therefore can neither -punish nor reward. The opposite idea may lead aside the ignorant, who, -conceiving the Divinity to be an uncompounded essence, represent him to -themselves under images altogether unsuited to his nature. Those alone -who exercise their judgment without confounding <span class= -"pagenum">[<a id="pb74" href="#pb74" name="pb74">74</a>]</span>its -operations with those of their imaginative faculty, and who have -sufficient strength of mind to cast away the prejudices of infancy, can -form a clear and distinct conception of the subject. They regard him as -the author of every being, producing them without distinction, and -giving no preference to one over another, and whose power is such that -he created man with as much ease as he did the meanest worm, or the -humblest plant.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">We must therefore believe that this universal -Being whom we generally name God, takes no greater care of a man than -of an ant, nor pays more attention to a lion than to a stone; neither -regards the beauty or deformity, good or evil<span class="corr" id= -"xd21e1547" title="Not in source">,</span> perfection or imperfection. -He cares not to be praised, beseeched, sought alter, or flattered; he -is not affected by what men say or do; he is not susceptible of love or -hatred:<a class="noteref" id="xd21e1550src" href="#xd21e1550" name= -"xd21e1550src">1</a> in one word he is not more occupied with man than -he is with the rest of the other creatures, whatever may be their -nature. All these distinctions are merely the inventions of a limited -understanding: they originate in ignorance, and self-interest keeps -them up.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">Thus, therefore, no rational man can believe in -God, nor in hell, nor in spirits, nor in devils, in the sense in which -the terms are generally understood. These big words have only been -coined to intimidate and blind the vulgar. Those who wish to convince -themselves of this truth would do well to devote particular attention -to what follows, and accustom themselves to suspend their judgment -until after mature reflection. <span class="pagenum">[<a id="pb75" -href="#pb75" name="pb75">75</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">The infinity of stars which we see above us has -not escaped the fictions of presumptive credulity. Amongst the -glittering hosts, there is one said to have been set apart for the -celestial court, where God holds regal state in the midst of his -courtiers. This place is the residence of the blessed, wither the souls -of the virtuous are conveyed after leaving the body. We need not dwell -upon an opinion so frivolous and so contradictory to common sense. It -is well enough ascertained that what we denominate the <i>heavens</i> -is merely a continuation of the air which surrounds us—a fluid -through which the other planets move, like the earth which we inhabit, -unsustained and unconnected with any solid mass whatever.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">The priests having, like the pagans with their -Gods and goddesses, invented a <i>heaven</i>, where God and the blessed -might dwell; after the same example next they contrived a <i>hell</i>, -or subterranean place, to which, they assure us, the spirits of wicked -men go down for the purpose of being everlastingly tormented. Now, the -word <i>hell</i>, in its original sense, imports no more than a place -dark and deep; and the poets invented it as the opposite to the -residence of the blessed, which they represented as high and bright. -This is the exact signification of the Latin terms <i lang= -"la">inferus</i> and <i lang="la">inferi</i>, and the Greek -<i>hades</i>; any dark place such as a sepulchre, or whatever was -fearful from its depth and obscurity. The whole sprung from the -imagination of the poet and the knavery of the priests—the former -knowing how to make an impression in this way, on weak, timid, and -melancholy minds; and the latter having rather more substantial reasons -for continuing the delusion.</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1550" href="#xd21e1550src" name="xd21e1550">1</a></span></p> -<div class="q"> -<div class="nestedtext"> -<div class="nestedbody"> -<div lang="la" class="lgouter footnote"> -<p class="line">Omnis enim per se divum natura necesse est</p> -<p class="line">Immortali aevo summa cum pace fruatur,</p> -<p class="line">Semota ab nostris rebus, sejunctaque longe;</p> -<p class="line">Nam privata dolore omni, privata periclis</p> -<p class="line">Ipsa <span class="corr" id="xd21e1566" title= -"Source: uis">suis</span> pollens opibus: nihil indiga nostri,</p> -<p class="line">Nec bene <span class="corr" id="xd21e1571" title= -"Source: pro meritis">promeritis</span> capitur, nec tangitur ira.</p> -</div> -</div> -</div> -</div> -<p class="par"></p> -<p class="par footnote signed"><i>Lucretius de Rerum Nat. Book I. v. -57, and following.</i> <a class="fnarrow" href= -"#xd21e1550src">↑</a></p> -</div> -</div> -<div id="ch5" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e694">Contents</a>]</span> -<div class="divHead"> -<h2 class="main"><span class="sc">Chap. V.</span>—ON THE -SOUL.</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">This is rather a more delicate subject to handle -than the last which we had occasion to treat of, viz: Heaven and -<span class="pagenum">[<a id="pb76" href="#pb76" name= -"pb76">76</a>]</span>Hell. For the reader’s sake, therefore, it -must be treated at greater length; but before defining it, an -exposition of the opinions of the most celebrated philosophers is -necessary, which will be given in a few words, in order that the reader -may be the better enabled to carry it along with him.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">Their opinions are exceedingly varied. Some have -pretended that the soul is a spirit or immaterial essence; others have -maintained that it is a part of the Divinity; others assert that it is -the concord of all parts of the body; and some uphold that it is the -most subtle part of the blood, separated into the brain, and thence -distributed through the nervous system. If this is established, the -soul must take its origin from the heart which creates it; and the -place where it exercises its noblest functions must be the brain, as -that organ is the most purified from the grosser parts of the -blood.</p> -<p class="par">Such are a few of the different opinions which have been -given to the world in regard to the soul. The better to <span class= -"corr" id="xd21e1637" title="Source: develope">develop</span> them, we -shall divide them into two classes. In the one will be found the -statements of those philosophers who considered the soul as -<i>material</i>; and in the other those of the opposite party, who -maintained the doctrine of its immateriality.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">Pythagoras and Plato have both maintained the -doctrine that the soul was immaterial in its nature; that is, a being -existing without aid from the body, and capable of action uncontrolled -by any thing corporeal. They hold that all the individual spirits of -animals were emanations from the universal Soul of the World, and that -these off-givings were incorporeal, immortal, and of the same nature as -the pervading Essence itself. They illustrated their doctrine well, by -the analogy of a thousand little lights which are all of the same -nature as the great flame at which they were kindled.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">These philosophers believed that the universe was -animated <span class="pagenum">[<a id="pb77" href="#pb77" name= -"pb77">77</a>]</span>by an immaterial Essence, immortal and invisible, -knowing everything, and acting always; and which is the cause of every -movement, and the origin of all spirits, these being merely emanations -from it. Then, as spirits are very subtle, they cannot unite (they -observe) unless they can find a body subtle as the light, or as that -expanded air which the vulgar take for heaven. They therefore assume a -body less subtle, then another somewhat gross; and thus by degrees they -come to be enabled to unite themselves to the bodies of animals, into -which they descend as into dungeons or sepulchres. The death of the -body, according to them, is the life of the soul, which was in a manner -buried, and could only in a feeble way exercise its noblest functions. -At the death of the body, the soul shakes off materiality, comes forth -of its prison-house, and unites itself to the Soul of the World from -which it emanated.</p> -<p class="par">According to this opinion then, all the spirits of -animals are of the same nature; and the diversity of their functions -and faculties arises solely from the difference of the bodies into -which they descend.</p> -<p class="par">Aristotle supposes an universal intelligence, acting on -particular intelligences, as light acts upon the eye; and that as light -renders objects visible, so does this universal intelligence render the -others intelligent.</p> -<p class="par">This philosopher defines the soul as that whereby we -live, feel, think, and move; but he is unsatisfactory as to the nature -of that Being which is the source of its noblest functions. It is -needless, therefore, to search in his writings for a solution of the -difficulties which exist upon this subject.</p> -<p class="par">Dicearchus, Asclepiades, and Galienus, have also, to a -certain extent, believed that the soul was immaterial, but in a -different way from that already alluded to. They suppose that the soul -is nothing else than the harmony of all the parts of the body: that is, -the result of an exact blending of its elements and disposition of its -parts, its humours, and its essences. Thus, they say, as health is not -a part of that which is healthy, although it is connected with it, so -neither is the soul a part of the animal, although it be within it, but -simply the harmony of all those parts which go to form the containing -body. <span class="pagenum">[<a id="pb78" href="#pb78" name= -"pb78">78</a>]</span></p> -<p class="par">On these opinions we must, remark, that their defenders -believe in the immateriality of the soul on self-contradictory -principles; for to maintain that, the soul is not a body, but merely -something inseparably attached to a body, is to say that it is -corporeal. We not only term that corporeal which <i>is</i> a body, but -everything which has form and accident, and which cannot be separated -from matter.</p> -<p class="par">Such are the opinions of those philosophers who maintain -that the soul is incorporeal or immaterial. We see that they are -discordant and contradictory to each other, and consequently little to -be heeded as points of faith. We now come to the opposite party, who -have upheld the doctrine of its materiality.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">Diogenes believed that the soul was composed of -air, whence he deduces the necessity of respiration. He defines it as -an air which passes through the mouth into the pulmonary vessels, -whence it becomes warm, and whence it is distributed to every part of -the system.</p> -<p class="par">Leucippus and Democritus assert that it is fire, and -that, like fire, it is composed of atoms which readily penetrate all -parts of the body, and communicate motion to it.</p> -<p class="par">Hippocrates said that it was composed of water and of -fire. Empedocles thought that it was compounded of the four elements. -Epicurus believed with Democritus that the soul is composed of fire, -but he adds that there enter into its composition, air, a vapour, and -an indescribable substance, which is the principle of thought. Out of -these four different substances he makes to himself a very subtle -spirit, pervading all the body, and which, he says, we ought to term -the soul.</p> -<p class="par">Descartes reasons also, but in a very wretched manner, -that the soul is not material. I say in a very wretched manner, for -never did philosopher reason so badly on this subject as did this great -man. Here is his argument. He sets outs by saying that he must doubt in -the existence of his own body, believing that there exists no such -thing as a body at all, and then he reasons in this fashion: -“There exists no body; I exist nevertheless: I am therefore not a -body, and consequently I can only be a substance which <span class= -"pagenum">[<a id="pb79" href="#pb79" name= -"pb79">79</a>]</span>thinks.” Although this fine reasoning -destroys itself sufficiently, I will yet take the liberty of giving my -opinion of it in two words.</p> -<p class="par">1. The doubt which M. Descartes assumes is indefensible; -for although one may sometimes <i>think</i> that he does not -<i>think</i> that he has a body, it is true nevertheless that he -<i>has</i> a body, since he <i>thinks</i> of it.</p> -<p class="par">2. Whoever believes that there exists no body, ought to -be well assured that he is not one himself; for no one can doubt in his -own existence. If he is assured in this matter, his doubt is -useless.</p> -<p class="par">3. When he says that the soul is a substance which -thinks, he tells us nothing new. Every person agrees in this; but the -difficulty is to <i>ascertain the nature</i> of that substance which -thinks, and in this respect M. Descartes is no wiser than his -predecessors.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">That we may not go crooked as he has done, and -that we may form the soundest conception possible of the soul of all -animals, without excepting man, who is of the same nature, and who only -exercises different functions from the difference in his organization, -it is important to attend to the following remarks.</p> -<p class="par">It is certain that there exists in the universe a very -subtle fluid, a substance extremely attenuated, whose source is the -sun, and which <span class="corr" id="xd21e1712" title= -"Source: prevades">pervades</span> all other bodies, less or more, -according to their nature and their consistence. Such is the soul of -the world, which governs and vivifies it, and of which some portion is -distributed to all the creatures in the universe.<a class="noteref" id= -"xd21e1715src" href="#xd21e1715" name="xd21e1715src">1</a></p> -<p class="par">This soul is the purest fire. It burns not of itself, -but by different movements, which it communicates to the particles of -other bodies into which it enters, it burns and makest its warmth be -felt. Our visible fire contains more of this matter than air; air, more -than water; and earth, considerably less than any of them. Plants have -more of it than minerals, and animals more than either. In fine, this -fire <span class="pagenum">[<a id="pb80" href="#pb80" name= -"pb80">80</a>]</span>pervading the body renders it capable of thought, -and is that properly termed the soul, although it sometimes receives -the appellation of <i>animal spirits</i>, which permeate the whole -body. It is certain therefore that this soul being of the same nature -as that of animals, is annihilated at the death of man, as it is at -that of the other creatures. It follows that whatever poets and divines -have told us of a future state, is only the chimerical offspring of -their own brain, begotten and nourished by them for purposes which is -by no means difficult to fathom.</p> -</div> -</div> -</div> -<div class="footnotes"> -<hr class="fnsep"> -<p class="par footnote"><span class="label"><a class="noteref" id= -"xd21e1715" href="#xd21e1715src" name="xd21e1715">1</a></span> If a -work be translated, it always receives a colouring, which is more or -less faint or vivid according to the opinions and ability of the -Translator.—<i>Volney’s Lectures on History<span class= -"corr" id="xd21e1719" title="Not in source">.</span></i> <a class= -"fnarrow" href="#xd21e1715src">↑</a></p> -</div> -</div> -<div id="ch6" class="div1 chapter"><span class="pagenum">[<a href= -"#xd21e698">Contents</a>]</span> -<div class="divHead"> -<h2 class="label"><span class="corr" id="xd21e1731" title= -"Not in source">CHAPTER VI</span></h2> -<h2 class="main">ON THE SPIRITS CALLED DEMONS</h2> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 1.</h3> -</div> -<div class="divBody"> -<p class="par first">We have explained in another place how the notion -of spirits came to be introduced among men, and proved that they were -merely phantoms which existed only in their disordered imagination.</p> -<p class="par">The first instructors of mankind were not very explicit -in their “lessons to the million” as to the nature of these -phantoms, but they could not help saying what they thought of them. One -class, reflecting that these shadows melted into thin air and had no -consistence, described them as immaterial or incorporeal, having shapes -without matter, but coloured and defined. At the same time however, -they denied that they were corporeal existences, or that they were -coloured or figured; adding that they could clothe themselves with air -as with a garment, when they wished to become visible to the eye of -men. A second class assert that they were animated bodies, but that -they were composed of air, or some still more subtle matter, which they -could thicken at their pleasure, when they chose to make their -appearance.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 2.</h3> -</div> -<div class="divBody"> -<p class="par first">If the two sorts of philosophers were opposed to -each other in their opinion as to those shadows, they agreed as to -their name, <i>viz.</i>, <i>Demons</i>; in which respect they were as -those who, when dreaming, believe that they see the souls of people -departed, and that it is their own soul which <span class= -"pagenum">[<a id="pb81" href="#pb81" name="pb81">81</a>]</span>they -behold when they look into a mirror—or, in short, those who can -believe that the reflections of the stars which they see in the water -are the souls of the stars themselves. Out of this truly ridiculous -belief they wandered into an <span class="corr" id="xd21e1755" title= -"Source: erra">era</span> no less absurd; believing that these phantoms -possessed unlimited power—an idea sufficiently devoid of reason, -but current among the ignorant, who suppose that these beings, whom -they know not, can exert a fearful influence.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 3.</h3> -</div> -<div class="divBody"> -<p class="par first">This most absurd creed was invented and -promulgated by legislators, in order to support their own authority. -They established this belief in spirits under the name of religion, -hoping that the dread of these invisible powers which the people would -entertain, might keep them to their duty. To give the more weight to -their dogma, they classified those spirits or demons as good and bad; -the one species being intended to stimulate men to the observance of -their laws, and the other to act as a check and prevent their breaking -them.</p> -<p class="par">To ascertain what these demons really were, it is only -necessary to read the works of the Greek poets and historians, and -above all, the Theogany of Hesiod, where he dwells at great length on -the origin of the gods.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 4.</h3> -</div> -<div class="divBody"> -<p class="par first">The Greeks invented them. From that people they -passed by means of their colonies into Asia, Egypt, and Italy. In this -way the Jews, who were dispersed in Alexandria and elsewhere became -acquainted with them. They made the same happy use of them as other -nations did—with this difference, that, unlike the Greeks, they -did not call them demons, or regard them as good and bad spirits -indifferently. They considered them all as bad with one single -exception, to whom they gave the name of the Spirit, or God; and they -termed those men prophets who said that they were inspired by the good -Spirit. Farther, they viewed as the operations of this divine Spirit -whatever they considered as a great blessing; and on the other hand, -they looked upon whatever they thought to be a great evil, as -proceeding from some cacodemon or evil spirit. <span class= -"pagenum">[<a id="pb82" href="#pb82" name="pb82">82</a>]</span></p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 5.</h3> -</div> -<div class="divBody"> -<p class="par first">This distinction between good and evil led them to -the use of the appellation <i>demoniacs</i>, which they applied to -lunatics, madmen, furious persons, and epileptics, as also to those who -made use of “the unknown tongues.” A man deformed and -somewhat deranged, was said to be possessed of an unclean spirit; and a -dumb man by a dumb spirit. These words, spirit and demon, became so -familiar to them that they used them on every occasion. It follows that -the Jews believed with the Greeks, that these phantoms were neither -chimerical nor visionary, but real and substantial agents.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 6.</h3> -</div> -<div class="divBody"> -<p class="par first">Hence it is that the Bible is filled with tales of -spirits, and demons, and demoniacs; but in no place of that book is it -said how and when they were created—an omission scarcely -pardonable on the part of Moses, who undertakes to give an account of -the creation both of the heavens and of the earth. Christ who speaks -very frequently of angels and spirits, good and bad, does not inform us -whether they are material or immaterial. This makes it evident that -both of them were ignorant of the fact that the Greeks had instructed -their ancestors in this strange belief. Were the case otherwise, Jesus -Christ would be no less culpable for his silence on the subject, than -he is for his refusal to grant to the majority of the human race, that -grace, that faith, and that piety, which he assures them it is in his -power to bestow.</p> -<p class="par">But to return to the subject of Spirits. It is certain -these words <i>Demons</i>, <i>Satan</i>, <i>Devil</i>, are only proper -names intended to apply to any obnoxious individual of our own species; -and that, at no period did any but the most ignorant believe in their -existence, either amongst the Greeks who invented, or the Jews who -adopted the terms. After the latter became infected with such notions, -they applied these words which signify <i>enemy</i>, <i>accuser</i>, -and <i>destroyer</i>, at one time to invisible Powers, and at another, -to those which are visible. Thus, they declared of the Gentiles, that -their dwelling was in the kingdom of Satan; there being none other than -<span class="pagenum">[<a id="pb83" href="#pb83" name= -"pb83">83</a>]</span>themselves (by their own account of the matter) -who dwelt in the kingdom of God.</p> -</div> -</div> -<div class="div2 section"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h3 class="main">§ 7.</h3> -</div> -<div class="divBody"> -<p class="par first">Jesus Christ being a Jew, and consequently imbued -with these opinions, we need not be surprised when we meet in the -gospels and the writing of his disciples the words <i>Devil</i>, -<i>Satan</i>, and <i>Hell</i>, as if they were anything real or -substantive. We have showed before that there can be nothing more -chimerical; but although what was said might suffice to satisfy -rational men, we are not the less necessitated to add a few words, in -an attempt to convince the bigotted.</p> -<p class="par">All <span class="corr" id="xd21e1824" title= -"Source: Christains">Christians</span> agree that God is the source of -everything; that he created all things—that he sustains them, and -that without his support they would drop into annihilation<span class= -"corr" id="xd21e1827" title="Not in source">.</span>—From these -principles, it is certain that he created that being whom they call the -Devil, or Satan. Whether he were created good or evil is nothing to the -argument; he is incontestibly the work of the great Head, and if he -continue to exist, all wicked as they represent him to be, it must only -be at the good pleasure of God. Now, how is it possible to conceive -that God would preserve one of his creatures, who not only hates him -mortally, and blasphemes him without end, but who sets himself to -seduce the friends of the Almighty for the sole purpose of mortifying -him. How is it possible, I repeat, that God can permit this Devil to -exist, who turns aside from his worship the favored and the elect, and -who would dethrone him were it in his power?</p> -<p class="par">This is what we wish to say in speaking of God, or -rather in speaking of the Devil and Hell. If God is almighty, and if -nothing can happen without his permission, how comes it that the devil -hates him, blasphemes him, and seduces his worshippers? The Deity -either consents to this or he does not. If he consents to it, the -<span class="corr" id="xd21e1832" title="Source: Devii">Devil</span> in -blaspheming him is only doing his duty, since he can do nothing but -what God wishes, and consequently it is not the Devil, but God himself -who blasphemes himself,—a fearfully absurd supposition. If he -does not consent to it he cannot be omnipotent, and there must be two -principles, <span class="pagenum">[<a id="pb84" href="#pb84" name= -"pb84">84</a>]</span>the one of good, and the other of evil—the -one aiming at one thing, and the other at its direct opposite.</p> -<p class="par">To what then leads our reasoning? To this; that neither -God, nor the Devil, nor Paradise, nor Hell, nor the Soul, are such as -religion has represented them to be, and as most reverend divines have -maintained. These latter sell their fables for truths, being people of -bad faith who abuse the credulity of the ignorant by making them -believe whatever they please; as if the vulgar were absolutely unfitted -to hear the truth and could be nourished by nothing but those -absurdities, in which a rational mind can only discover a vast of -nothing, and a waste of folly.</p> -<p class="par">The world has been long infected with these most absurd -opinions, yet in every age men have been found—truth-loving -men—who have striven against the absurdities of their day. This -little treatise has been written from like motives, and in it the -lovers of truth will doubtless meet with some things satisfactory. It -is to them that I appeal, caring little for the opinion of those who -substitute their own prejudices in place of infallible oracles.</p> -<div class="lgouter"> -<p class="line">Happy the man, who, studying Nature’s laws,</p> -<p class="line">Through known effects can trace the secret cause;</p> -<p class="line">His mind possessing in a quiet state,</p> -<p class="line">Fearless of Fortune, and resigned to Fate.</p> -</div> -<p class="par first signed"><i>Dryden’s Translation of Virgil, -Georgics, Book II. l. 700.</i> <span class="pagenum">[<a id="pb87" -href="#pb87" name="pb87">87</a>]</span></p> -</div> -</div> -</div> -</div> -</div> -<div class="back"> -<div class="div1 advertisment"><span class="pagenum">[<a href= -"#toc">Contents</a>]</span> -<div class="divHead"> -<h2 class="main"><i>LIBERAL BOOKS!</i></h2> -</div> -<div class="divBody"> -<p class="par first">CONSTANTLY ON HAND A CHOICE SELECTION OF -SCIENTIFIC, LITERARY, AND LIBERAL WORKS.</p> -<p class="par">FOR SALE AT THE BEACON OFFICE</p> -<p class="par"><i>3 Franklin Square</i>, <span class= -"sc">New-York</span>.</p> -<p class="par">CHEAP LIBERAL BOOKS.—<i>An Experiment.</i></p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop"><a class="pglink xd21e43" title= -"Link to Project Gutenberg ebook" href= -"https://www.gutenberg.org/ebooks/1397">Volney’s Ruins</a>, a -good edition, with copper-plate likeness, in paper covers,</td> -<td class="xd21e1878 cellRight cellTop">$0 38</td> -</tr> -<tr> -<td class="cellLeft">Do. in boards, cloth backs, and lettered,</td> -<td class="xd21e1878 cellRight">0 50</td> -</tr> -<tr> -<td class="cellLeft">Do. with calf backs, for the Library,</td> -<td class="xd21e1878 cellRight">0 75</td> -</tr> -<tr> -<td class="cellLeft">Do. elegantly bound,</td> -<td class="xd21e1878 cellRight">1 00</td> -</tr> -<tr> -<td class="cellLeft">Strauss’ Life of Jesus, new edit. in paper -covers,</td> -<td class="xd21e1878 cellRight">0 50</td> -</tr> -<tr> -<td class="cellLeft">Do. in boards, cloth backs and lettered,</td> -<td class="xd21e1878 cellRight">0 75</td> -</tr> -<tr> -<td class="cellLeft">Do. calf backs for the Library,</td> -<td class="xd21e1878 cellRight">1 00</td> -</tr> -<tr> -<td class="cellLeft">Mary Wollstoncraft’s <a class= -"pglink xd21e43" title="Link to Project Gutenberg ebook" href= -"https://www.gutenberg.org/ebooks/3420">Rights of Woman</a>, in paper -covers,</td> -<td class="xd21e1878 cellRight">0 38</td> -</tr> -<tr> -<td class="cellLeft">Do. in boards, cloth backs, and lettered,</td> -<td class="xd21e1878 cellRight">0 75</td> -</tr> -<tr> -<td class="cellLeft">Do. calf backs for the Library,</td> -<td class="xd21e1878 cellRight">1 00</td> -</tr> -<tr> -<td class="cellLeft">Vale’s Life of Thomas Paine, with his -celebrated Letters to Washington, in paper covers</td> -<td class="xd21e1878 cellRight">0 50</td> -</tr> -<tr> -<td class="cellLeft">Do. in boards, cloth backs, and lettered,</td> -<td class="xd21e1878 cellRight">1 00</td> -</tr> -<tr> -<td class="cellLeft">Do. in calf backs, for library,</td> -<td class="xd21e1878 cellRight">1 25</td> -</tr> -<tr> -<td class="cellLeft">The Savage (a reprint from London edition) in -paper covers,</td> -<td class="xd21e1878 cellRight">0 25</td> -</tr> -<tr> -<td colspan="2" class="cellLeft cellRight"><i>Note.</i>—The above -is a review of society, by Piomingo.</td> -</tr> -<tr> -<td class="cellLeft cellBottom">Do. in boards, cloth backs and -lettered,</td> -<td class="xd21e1878 cellRight cellBottom">0 50</td> -</tr> -</table> -</div> -<p class="par"></p> -<p class="par"><i>NEW AND CHEAP BOOKS AND PAMPHLETS received for sale -at the Beacon office, No. 3 Franklin Square, New York.</i></p> -<div class="table"> -<table> -<tr> -<td class="cellLeft cellTop">The Apocryphal New Testament, a cheap -Edition,</td> -<td class="xd21e1878 cellRight cellTop">50</td> -</tr> -<tr> -<td class="cellLeft">Lord Brougham’s Lives of Eminent men, -Voltaire, Rousseau, Hume, Robertson, Watt, Priestly, Davy &c.</td> -<td class="xd21e1878 cellRight">50</td> -</tr> -<tr> -<td class="cellLeft">Vestiges of Creation<span class="corr" id= -"xd21e1986" title="Source: .">,</span></td> -<td class="xd21e1878 cellRight">75</td> -</tr> -<tr> -<td class="cellLeft">Astronomy by M. Arago, edited by Dr. -Lardner<span class="corr" id="xd21e1994" title= -"Source: .">,</span></td> -<td class="xd21e1878 cellRight">25</td> -</tr> -<tr> -<td class="cellLeft">Popular Lectures on Science and Art, by Dr. -Lardner, in 5 parts, each</td> -<td class="xd21e1878 cellRight">25</td> -</tr> -<tr> -<td class="cellLeft">Thier’s History of the Consulate and Empire -of France under Napoleon, each part</td> -<td class="xd21e1878 cellRight">12</td> -</tr> -<tr> -<td class="cellLeft">New edition of Curiosities of Various Religions, -Koran &c.</td> -<td class="xd21e1878 cellRight">6</td> -</tr> -<tr> -<td class="cellLeft">An address on the Existence of Deity,</td> -<td class="xd21e1878 cellRight">6</td> -</tr> -<tr> -<td class="cellLeft">Elegant Extracts,</td> -<td class="xd21e1878 cellRight">6</td> -</tr> -<tr> -<td class="cellLeft">The Salaniad, a Poem in Hudibrastic style,</td> -<td class="xd21e1878 cellRight">6</td> -</tr> -<tr> -<td class="cellLeft">Emma Martin’s Tracts, (from the English) -bound,</td> -<td class="xd21e1878 cellRight">25</td> -</tr> -<tr> -<td class="cellLeft">Abernethy’s Family Physician,</td> -<td class="xd21e1878 cellRight">25</td> -</tr> -<tr> -<td class="cellLeft cellBottom">The Savage, by Piomingo, in paper -covers,</td> -<td class="xd21e1878 cellRight cellBottom">25</td> -</tr> -</table> -</div> -<p class="par"></p> -<p class="par"><i>Books Just Published.</i>—“The -Philosophical Poetry and Pictures of the Bible of Nature,” price -25 cents.</p> -<p class="par">The above is pictorial; it is an addenda to the Bible of -Nature, and by the same author.</p> -<p class="par">Mary Wollstoncraft’s Rights of Woman, in boards, -at 75 cents; calf backs $1,00</p> -</div> -</div> -<div class="transcribernote"> -<h2 class="main">Colophon</h2> -<h3 class="main">Availability</h3> -<p class="par first">This eBook is for the use of anyone anywhere at no -cost and with almost no restrictions whatsoever. You may copy it, give -it away or re-use it under the terms of the <a class="exlink xd21e43" -title="External link" href="http://www.gutenberg.org/license" rel= -"license">Project Gutenberg License</a> included with this eBook or -online at <a class="exlink xd21e43" title="External link" href= -"http://www.gutenberg.org/" rel="home">www.gutenberg.org</a>.</p> -<p class="par">The <i>De Tribus Impostoribus,</i> or “Treatise on -the three impostors”, is a unique book. Unique in that it was -known, heavily criticized, and banned, but never read, half a -millennium before it was written. Its title alone was enough to arouse -rage and anger with religious institutions, as the three impostors the -title refers to are Moses, Jesus, and Muhammad. Anger for calling the -founding figure of their religion an impostor, and, maybe even worse, -for equating him with the founding figures of competing creeds. Its -mythical nature meant it couldn’t be attacked on its content and -was untouchable for even the most sophisticated apologist. It was only -in the early 18th century—the time of the -enlightenment—that some freethinkers took up the challenge and -actually produced a book under this title. This book is a kind of a -mystification, pretending to be the medieval book so many religious -leaders have fulminated against. Who has done it, and its history is -still something of a mystery. The original book was in Latin, but -translations in French, and German also appeared. Two English -translations where made, one in 1846 and one in 1904. This edition is -based on the 1846 edition, which includes quite a long introduction. -Georges Minois gives a fascinating account of this work and its history -in his 2012 book <i>The Atheist’s Bible: The Most Dangerous Book -That Never Existed.</i>.</p> -<p class="par">This eBook is produced by the Online Distributed -Proofreading Team at <a class="exlink xd21e43" title="External link" -href="http://www.pgdp.net/">www.pgdp.net</a>.</p> -<p class="par">Scans of this book are available from The Internet -Archive (copy <a class="seclink xd21e43" title="External link" href= -"https://archive.org/details/threeimpostors00luca">1</a>).</p> -<p>Related Library of Congress catalog page: <a class="catlink" href= -"http://lccn.loc.gov/34023425">34023425</a>.</p> -<p>Related Open Library catalog page (for source): <a class="catlink" -href="https://openlibrary.org/books/OL24994415M">OL24994415M</a>.</p> -<p>Related Open Library catalog page (for work): <a class="catlink" -href="https://openlibrary.org/works/OL16098768W">OL16098768W</a>.</p> -<p>Related WorldCat catalog page: <a class="catlink" href= -"https://www.worldcat.org/oclc/58763205">58763205</a>.</p> -<h3 class="main">Encoding</h3> -<p class="par first"></p> -<h3 class="main">Revision History</h3> -<ul> -<li>2015-11-20 Started.</li> -</ul> -<h3 class="main">External References</h3> -<p>This Project Gutenberg eBook contains external references. These -links may not work for you.</p> -<h3 class="main">Corrections</h3> -<p>The following corrections have been applied to the text:</p> -<table class="correctiontable" summary= -"Overview of corrections applied to the text."> -<tr> -<th>Page</th> -<th>Source</th> -<th>Correction</th> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e162">3</a>, -<a class="pageref" href="#xd21e528">24</a></td> -<td class="width40 bottom">litttle</td> -<td class="width40 bottom">little</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e216">7</a></td> -<td class="width40 bottom">disertation</td> -<td class="width40 bottom">dissertation</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e224">7</a>, -<a class="pageref" href="#xd21e267">9</a>, <a class="pageref" href= -"#xd21e1490">71</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">“</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e245">8</a>, -<a class="pageref" href="#xd21e1547">74</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">,</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e286">10</a></td> -<td class="width40 bottom">addresssed</td> -<td class="width40 bottom">addressed</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e295">10</a></td> -<td class="width40 bottom">iu</td> -<td class="width40 bottom">in</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e306">N.A.</a>, -<a class="pageref" href="#xd21e560">26</a>, <a class="pageref" href= -"#xd21e563">26</a>, <a class="pageref" href="#xd21e783">38</a>, -<a class="pageref" href="#xd21e900">42</a>, <a class="pageref" href= -"#xd21e1100">51</a>, <a class="pageref" href="#xd21e1719">79</a>, -<a class="pageref" href="#xd21e1827">83</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">.</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e317">11</a>, -<a class="pageref" href="#xd21e487">21</a></td> -<td class="width40 bottom">Sturvius</td> -<td class="width40 bottom">Struvius</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e334">12</a>, -<a class="pageref" href="#xd21e654">31</a></td> -<td class="width40 bottom">Imposters</td> -<td class="width40 bottom">Impostors</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e337">12</a></td> -<td class="width40 bottom">entituled</td> -<td class="width40 bottom">entitled</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e357">14</a></td> -<td class="width40 bottom">identifiy</td> -<td class="width40 bottom">identify</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e362">14</a></td> -<td class="width40 bottom">Christiana</td> -<td class="width40 bottom">Christina</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e365">14</a></td> -<td class="width40 bottom">siezed</td> -<td class="width40 bottom">seized</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e370">14</a></td> -<td class="width40 bottom">Heptaphlomers</td> -<td class="width40 bottom">Heptaplomers</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e376">15</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">’</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e385">15</a></td> -<td class="width40 bottom">fanaticts</td> -<td class="width40 bottom">fanatics</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e402">16</a></td> -<td class="width40 bottom">“</td> -<td class="width40 bottom">‘</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e413">17</a></td> -<td class="width40 bottom">overthown</td> -<td class="width40 bottom">overthrown</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e416">17</a></td> -<td class="width40 bottom">’</td> -<td class="width40 bottom">”</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e431">18</a></td> -<td class="width40 bottom">Michiavel</td> -<td class="width40 bottom">Machiavel</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e436">18</a></td> -<td class="width40 bottom">Pomponacius</td> -<td class="width40 bottom">Pompanacius</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e439">18</a></td> -<td class="width40 bottom">orignators</td> -<td class="width40 bottom">originators</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e442">18</a></td> -<td class="width40 bottom">Pomponacious</td> -<td class="width40 bottom">Pompanacius</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e470">20</a></td> -<td class="width40 bottom">aferwards</td> -<td class="width40 bottom">afterwards</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e480">20</a></td> -<td class="width40 bottom">Natchtegal</td> -<td class="width40 bottom">Nachtegal</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e490">21</a></td> -<td class="width40 bottom">Baccaccio</td> -<td class="width40 bottom">Boccaccio</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e506">23</a></td> -<td class="width40 bottom">ENTITULED</td> -<td class="width40 bottom">ENTITLED</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e510">23</a></td> -<td class="width40 bottom">INPOSTORS</td> -<td class="width40 bottom">IMPOSTORS</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e518">23</a></td> -<td class="width40 bottom">Burchard Gottheffle Struves</td> -<td class="width40 bottom">Burkhard Gotthelf Struve</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e525">24</a></td> -<td class="width40 bottom">oportunity</td> -<td class="width40 bottom">opportunity</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e569">26</a></td> -<td class="width40 bottom">wirtten</td> -<td class="width40 bottom">written</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e573">26</a></td> -<td class="width40 bottom">excommnnicated</td> -<td class="width40 bottom">excommunicated</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e594">28</a></td> -<td class="width40 bottom">pagaraphs</td> -<td class="width40 bottom">paragraphs</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e600">28</a></td> -<td class="width40 bottom">slighest</td> -<td class="width40 bottom">slightest</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e610">29</a></td> -<td class="width40 bottom">tittle</td> -<td class="width40 bottom">title</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e615">29</a></td> -<td class="width40 bottom">sixth</td> -<td class="width40 bottom">six</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e645">30</a></td> -<td class="width40 bottom">Holstien</td> -<td class="width40 bottom">Holstein</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e657">31</a></td> -<td class="width40 bottom">Monneye</td> -<td class="width40 bottom">Monnoye</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e660">31</a></td> -<td class="width40 bottom">Pignes</td> -<td class="width40 bottom">Vignes</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e667">32</a></td> -<td class="width40 bottom">be</td> -<td class="width40 bottom">he</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e730">35</a></td> -<td class="width40 bottom">thep</td> -<td class="width40 bottom">they</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e868">41</a></td> -<td class="width40 bottom">conseqently</td> -<td class="width40 bottom">consequently</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e871">41</a></td> -<td class="width40 bottom">where</td> -<td class="width40 bottom">were</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e919">43</a></td> -<td class="width40 bottom">connexion</td> -<td class="width40 bottom">connection</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e950">45</a></td> -<td class="width40 bottom">Quiautem</td> -<td class="width40 bottom">Qui autem</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e962">45</a></td> -<td class="width40 bottom">unbiassed</td> -<td class="width40 bottom">unbiased</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e981">47</a></td> -<td class="width40 bottom">RELIGON</td> -<td class="width40 bottom">RELIGION</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1079">50</a></td> -<td class="width40 bottom">their’s</td> -<td class="width40 bottom">theirs</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1082">50</a></td> -<td class="width40 bottom">nome</td> -<td class="width40 bottom">name</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1085">50</a></td> -<td class="width40 bottom">Priopus</td> -<td class="width40 bottom">Priapus</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1097">51</a>, -<a class="pageref" href="#xd21e1986">87</a>, <a class="pageref" href= -"#xd21e1994">87</a></td> -<td class="width40 bottom">.</td> -<td class="width40 bottom">,</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1108">51</a></td> -<td class="width40 bottom">pursuaded</td> -<td class="width40 bottom">persuaded</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1143">54</a></td> -<td class="width40 bottom">thier</td> -<td class="width40 bottom">their</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1185">56</a></td> -<td class="width40 bottom">spacious</td> -<td class="width40 bottom">specious</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1188">56</a></td> -<td class="width40 bottom">Vicegerent</td> -<td class="width40 bottom">Viceregent</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1214">58</a></td> -<td class="width40 bottom">eternalise</td> -<td class="width40 bottom">eternalize</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1227">58</a></td> -<td class="width40 bottom">perenial</td> -<td class="width40 bottom">perennial</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1232">N.A.</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">”</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1256">59</a></td> -<td class="width40 bottom">Pigoon</td> -<td class="width40 bottom">Pigeon</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1339">62</a></td> -<td class="width40 bottom">opportuninty</td> -<td class="width40 bottom">opportunity</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1397">65</a>, -<a class="pageref" href="#xd21e1416">66</a></td> -<td class="width40 bottom">,</td> -<td class="width40 bottom">.</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1425">66</a></td> -<td class="width40 bottom">constitued</td> -<td class="width40 bottom">constituted</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1428">66</a></td> -<td class="width40 bottom">fond</td> -<td class="width40 bottom">found</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1450">68</a></td> -<td class="width40 bottom">divinites</td> -<td class="width40 bottom">divinities</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1566">74</a></td> -<td class="width40 bottom">uis</td> -<td class="width40 bottom">suis</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1571">74</a></td> -<td class="width40 bottom">pro meritis</td> -<td class="width40 bottom">promeritis</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1637">76</a></td> -<td class="width40 bottom">develope</td> -<td class="width40 bottom">develop</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1712">79</a></td> -<td class="width40 bottom">prevades</td> -<td class="width40 bottom">pervades</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1731">80</a></td> -<td class="width40 bottom">[<i>Not in source</i>]</td> -<td class="width40 bottom">CHAPTER VI</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1755">81</a></td> -<td class="width40 bottom">erra</td> -<td class="width40 bottom">era</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1824">83</a></td> -<td class="width40 bottom">Christains</td> -<td class="width40 bottom">Christians</td> -</tr> -<tr> -<td class="width20"><a class="pageref" href="#xd21e1832">83</a></td> -<td class="width40 bottom">Devii</td> -<td class="width40 bottom">Devil</td> -</tr> -</table> -</div> -</div> - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of The Three Impostors, by -Anonymous and Jean Maximilien Lucas - -*** END OF THIS PROJECT GUTENBERG EBOOK THE THREE IMPOSTORS *** - -***** This file should be named 50534-h.htm or 50534-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/0/5/3/50534/ - -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.) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation 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