The Ruins Part 21

"Now, if you take a review of the whole history of the spirit of all religion, you will see that in its origin it has had no other author than the sensations and wants of man; that the idea of G.o.d has had no other type and model than those of physical powers, material beings, producing either good or evil, by impressions of pleasure or pain on sensitive beings; that in the formation of all these systems the spirit of religion has always followed the same course, and been uniform in its proceedings; that in all of them the dogma has never failed to represent, under the name of G.o.ds, the operations of nature, and pa.s.sions and prejudices of men; that the moral of them all has had for its object the desire of happiness and the aversion to pain; but that the people, and the greater part of legislators, not knowing the route to be pursued, have formed false, and therefore discordant, ideas of virtue and vice of good and evil, that is to say, of what renders man happy or miserable; that in every instance, the means and the causes of propagating and establis.h.i.+ng systems have exhibited the same scenes of pa.s.sion and the same events; everywhere disputes about words, pretexts for zeal, revolutions and wars excited by the ambition of princes, the knavery of apostles, the credulity of proselytes, the ignorance of the vulgar, the exclusive cupidity and intolerant arrogance of all. Indeed, you will see that the whole history of the spirit of religion is only the history of the errors of the human mind, which, placed in a world that it does not comprehend, endeavors nevertheless to solve the enigma; and which, beholding with astonishment this mysterious and visible prodigy, imagines causes, supposes reasons, builds systems; then, finding one defective, destroys it for another not less so; hates the error that it abandons, misconceives the one that it embraces, rejects the truth that it is seeking, composes chimeras of discordant beings; and thus, while always dreaming of wisdom and happiness, wanders blindly in a labyrinth of illusion and doubt."

CHAPTER XXIII.

ALL RELIGIONS HAVE THE SAME OBJECT.

Thus spoke the orator in the name of those men who had studied the origin and succession of religious ideas.

The theologians of various systems, reasoning on this discourse: "It is an impious representation," said some, "whose tendency is nothing less than to overturn all belief, to destroy subordination in the minds of men, and annihilate our ministry and power." "It is a romance," said others, "a tissue of conjectures, composed with art, but without foundation." The moderate and prudent men added: "Supposing all this to be true, why reveal these mysteries? Doubtless our opinions are full of errors; but these errors are a necessary restraint on the mult.i.tude. The world has gone thus for two thousand years; why change it now?"

A murmur of disapprobation, which never fails to rise at every innovation, now began to increase; when a numerous group of the common cla.s.ses of people, and of untaught men of all countries and of every nation, without prophets, without doctors, and without doctrine, advancing in the circle, drew the attention of the whole a.s.sembly; and one of them, in the name of all, thus addressed the mult.i.tude:

"Mediators and arbiters of nations! the strange relations which have occupied the present debate were unknown to us until this day. Our understanding, confounded and amazed at so many statements, some of them learned, others absurd and all incomprehensible, remains in uncertainty and doubt. One only reflection has struck us: on reviewing so many prodigious facts, so many contradictory a.s.sertions, we ask ourselves: What are all these discussions to us? What need have we of knowing what pa.s.sed five or six thousand years ago, in countries we never heard of, and among men who will ever be unknown to us? True or false, what interest have we in knowing whether the world has existed six thousand, or twenty-five thousand years? Whether it was made of nothing, or of something; by itself, or by a maker, who in his turn would require another maker? What! we are not sure of what happens near us, and shall we answer for what happens in the sun, in the moon, or in imaginary regions of s.p.a.ce? We have forgotten our own infancy, and shall we know the infancy of the world? And who will attest what no one has seen? who will certify what no man comprehends?

"Besides, what addition or diminution will it make to our existence, to answer yes or no to all these chimeras? Hitherto neither our fathers nor ourselves have had the least knowledge or notion of them, and we do not perceive that we have had on this account either more or less of the sun, more or less of subsistence, more or less of good or of evil.

"If the knowledge of these things is so necessary, why have we lived as well without it as those who have taken so much trouble concerning it?

If this knowledge is superfluous, why should we burden ourselves with it to-day?"

Then addressing himself to the doctors and theologians:

"What!" said he, "is it necessary that we, poor and ignorant men, whose every moment is scarcely sufficient for the cares of life, and the labors of which you take the profit,--is it necessary for us to learn the numberless histories that you have recounted, to read the quant.i.ty of books that you have cited, and to study the various languages in which they are composed! A thousand years of life would not suffice--"

"It is not necessary," replied the doctors, "that you should acquire all this science; we have it for you--"

"But even you," replied the simple men, "with all your science, you are not agreed; of what advantage, then, is your science? Besides, how can you answer for us? If the faith of one man is applicable to many, what need have even you to believe? your fathers may have believed for you; and this would be reasonable, since they have seen for you.

"Farther, what is believing, if believing influences no action? And what action is influenced by believing, for instance, that the world is or is not eternal?"

"The latter would be offensive to G.o.d," said the doctors.

"How prove you that?" replied the simple men.

"In our books," answered the doctors.

"We do not understand them," returned the simple men.

"We understand them for you," said the doctors.

"That is the difficulty," replied the simple men. "By what right do you const.i.tute yourselves mediators between G.o.d and us?"

"By his orders," said the doctors.

"Where is the proof of these orders?" said the simple men.

"In our books," said the doctors.

"We understand them not," said the simple men; "and how came this just G.o.d to give you this privilege over us? Why did this common father oblige us to believe on a less degree of evidence than you? He has spoken to you; be it so; he is infallible, and deceives you not. But it is you who speak to us! And who shall a.s.sure us that you are not in error yourselves, or that you will not lead us into error? And if we should be deceived, how will that just G.o.d save us contrary to law, or condemn us on a law which we have not known?"

"He has given you the natural law," said the doctors.

"And what is the natural law?" replied the simple men. "If that law is sufficient, why has he given any other? If it is not sufficient, why did he make it imperfect?"

"His judgments are mysteries," said the doctors, "and his justice is not like that of men."

"If his justice," replied the simple men, "is not like ours, by what rule are we to judge of it? And, moreover, why all these laws, and what is the object proposed by them?"

"To render you more happy," replied a doctor, "by rendering you better and more virtuous. It is to teach man to enjoy his benefits, and not injure his fellows, that G.o.d has manifested himself by so many oracles and prodigies."

"In that case," said the simple men, "there is no necessity for so many studies, nor of such a variety of arguments; only tell us which is the religion that best answers the end which they all propose."

Immediately, on this, every group, extolling its own morality above that of all others, there arose among the different sects a new and most violent dispute.

"It is we," said the Mussulmans, "who possess the most excellent morals, who teach all the virtues useful to men and agreeable to G.o.d. We profess justice, disinterestedness, resignation to providence, charity to our brethren, alms-giving, and devotion; we torment not the soul with superst.i.tious fears; we live without alarm, and die without remorse."

"How dare you speak of morals," answered the Christian priests, "you, whose chief lived in licentiousness and preached impurity? You, whose first precept is homicide and war? For this we appeal to experience: for these twelve hundred years your fanatical zeal has not ceased to spread commotion and carnage among the nations. If Asia, so flouris.h.i.+ng in former times, is now languis.h.i.+ng in barbarity and depopulation, it is in your doctrine that we find the cause; in that doctrine, the enemy of all instruction, which sanctifies ignorance, which consecrates the most absolute despotism in the governors, imposes the most blind and pa.s.sive obedience in the people, that has stupefied the faculties of man, and brutalized the nations.

"It is not so with our sublime and celestial morals; it was they which raised the world from its primitive barbarity, from the senseless and cruel superst.i.tions of idolatry, from human sacrifices,* from the shameful orgies of pagan mysteries; they it was that purified manners, proscribed incest and adultery, polished savage nations, banished slavery, and introduced new and unknown virtues, charity for men, their equality in the sight of G.o.d, forgiveness and forgetfulness of injuries, the restraint of all the pa.s.sions, the contempt of worldly greatness, a life completely spiritual and completely holy!"

* Read the cold declaration of Eusebius (Proep. Evang. lib.

I, p. 11,), who pretends that, since the coming of Christ, there have been neither wars, nor tyrants, nor cannibals, nor sodomites, nor persons committing incest, nor savages destroying their parents, etc. When we read these fathers of the church we are astonished at their insincerity or infatuation.

"We admire," said the Mussulmans, "the ease with which you reconcile that evangelical meekness, of which you are so ostentatious, with the injuries and outrages with which you are constantly galling your neighbors. When you criminate so severely the great man whom we revere, we might fairly retort on the conduct of him whom you adore; but we scorn such advantages, and confining ourselves to the real object in question, we maintain that the morals of your gospel have by no means that perfection which you ascribe to them; it is not true that they have introduced into the world new and unknown virtues: for example, the equality of men in the sight of G.o.d,--that fraternity and that benevolence which follow from it, were formal doctrines of the sect of the Hermatics or Samaneans,* from whom you descend. As to the forgiveness of injuries, the Pagans themselves had taught it; but in the extent that you give it, far from being a virtue, it becomes an immorality, a vice. Your so much boasted precept of turning one cheek after the other, is not only contrary to every sentiment of man, but is opposed to all ideas of justice. It emboldens the wicked by impunity, debases the virtuous by servility, delivers up the world to despotism and tyranny, and dissolves all society. Such is the true spirit of your doctrines. Your gospels in their precepts and their parables, never represent G.o.d but as a despot without any rules of equity; a partial father treating a debauched and prodigal son with more favor than his respectful and virtuous children; a capricious master, who gives the same wages to workmen who had wrought but one hour, as to those who had labored through the whole day; one who prefers the last comers to the first. The moral is everywhere misanthropic and antisocial; it disgusts men with life and with society; and tends only to encourage hermitism and celibacy.

* The equality of mankind in a state of nature and in the eyes of G.o.d was one of the princ.i.p.al tenets of the Samaneans, and they appear to be the only ancients that entertained this opinion.

"As to the manner in which you have practised these morals, we appeal in our turn to the testimony of facts. We ask whether it is this evangelical meekness which has excited your interminable wars between your sects, your atrocious persecutions of pretended heretics, your crusades against Arianism, Manicheism, Protestantism, without speaking of your crusades against us, and of those sacrilegious a.s.sociations, still subsisting, of men who take an oath to continue them?* We ask you whether it be gospel charity which has made you exterminate whole nations in America, to annihilate the empires of Mexico and Peru; which makes you continue to dispeople Africa and sell its inhabitants like cattle, notwithstanding your abolition of slavery; which makes you ravage India and usurp its dominions; and whether it be the same charity which, for three centuries past, has led you to harra.s.s the habitations of the people of three continents, of whom the most prudent, the Chinese and j.a.panese, were constrained to drive you off, that they might escape your chains and recover their internal peace?"

* The oath taken by the knights of the Order of Malta, is to kill, or make the Mahometans prisoners, for the glory of G.o.d.

Here the Bramins, the Rabbins, the Bonzes, the Chamans, the Priests of the Molucca islands, and the coasts of Guinea, loading the Christian doctors with reproaches: "Yes!" cried they, "these men are robbers and hypocrites, who preach simplicity, to surprise confidence; humility, to enslave with more ease; poverty, to appropriate all riches to themselves. They promise another world, the better to usurp the present; and while they speak to you of tolerance and charity, they burn, in the name of G.o.d, the men who do not wors.h.i.+p him in their manner."

"Lying priests," retorted the missionaries, "it is you who abuse the credulity of ignorant nations to subjugate them. It is you who have made of your ministry an art of cheating and imposture; you have converted religion into a traffic of cupidity and avarice. You pretend to hold communications with spirits, and they give for oracles nothing but your wills. You feign to read the stars, and destiny decrees only your desires. You cause idols to speak, and the G.o.ds are but the instruments of your pa.s.sions. You have invented sacrifices and libations, to collect for your own profit the milk of flocks, and the flesh and fat of victims; and under the cloak of piety you devour the offerings of the G.o.ds, who cannot eat, and the substance of the people who are forced to labor."

"And you," replied the Bramins, the Bonzes, the Chamans, "you sell to the credulous living, your vain prayers for the souls of the dead. With your indulgences and your absolutions you have usurped the power of G.o.d himself; and making a traffic of his favors and pardons, you have put heaven at auction; and by your system of expiations you have formed a tariff of crimes, which has perverted all consciences."*

* As long as it shall be possible to obtain purification from crimes and exemption from punishment by means of money or other frivolous practices; as long as kings and great men shall suppose that building temples or inst.i.tuting foundations, will absolve them from the guilt of oppression and homicide; as long as individuals shall imagine that they may rob and cheat, provided they observe fast during Lent, go to confession, and receive extreme unction, it is impossible there should exist in society any morality or virtue; and it is from a deep conviction of truth, that a modern philosopher has called the doctrine of expiations la verola des societes.

"Add to this," said the Imans, "that these men have invented the most insidious of all systems of wickedness,--the absurd and impious obligation of recounting to them the most intimate secrets of actions and of thoughts (confessions); so their insolent curiosity has carried their inquisition even into the sanctuary of the marriage bed,* and the inviolable recesses of the heart."

* Confession is a very ancient invention of the priests, who did not fail to avail themselves of that means of governing.

It was practised in the Egyptian, Greek, Phrygian, Persian mysteries, etc. Plutarch has transmitted us the remarkable answer of a Spartan whom a priest wanted to confess. "Is it to you or to G.o.d I am to confess?" "To G.o.d," answered the priest: "In that case," replied the Spartan, "man, begone!"

(Remarkable Savings of the Lacedemonians.) The first Christians confessed their faults publicly, like the Essenians. Afterwards, priests began to be established, with power of absolution from the sin of idolatry. In the time of Theodosius, a woman having publicly confessed an intrigue with a deacon, bishop Necterius, and his successor Chrysostom, granted communion without confession. It was not until the seventh century that the abbots of convents exacted from monks and nuns confession twice a year; and it was at a still later period that bishops of Rome generalized it.

The Mussulmen, who suppose women to have no souls, are shocked at the idea of confession; and say; How can an honest man think of listening to the recital of the actions or the secret thoughts of a woman? May we not also ask, on the other hand, how can an honest woman consent to reveal them?