Superstition In All Ages (1732) Part 4

There is no effect without a cause.

Nature is a word which we make use of to designate the immense a.s.semblage of beings, diverse substances, infinite combinations, and all the various motions which we see. All bodies, whether organized or not organized, are the necessary results of certain causes, made to produce necessarily the effects which we see. Nothing in nature can be made by chance; all follow fixed laws; these laws are but the necessary union of certain effects with their causes. An atom of matter does not meet another atom by accident or by hazard; this rencounter is due to permanent laws, which cause each being to act by necessity as it does, and can not act otherwise under the same circ.u.mstances. To speak about the accidental coming together of atoms, or to attribute any effects to chance, is to say nothing, if not to ignore the laws by which bodies act, meet, combine, or separate.

Everything is made by chance for those who do not understand nature, the properties of beings, and the effects which must necessarily result from the concurrence of certain causes. It is not chance that has placed the sun in the center of our planetary system; it is by its very essence, the substance of which it is composed, that it occupies this place, and from thence diffuses itself to invigorate the beings who live in these planets.

XLIV.--NEITHER DOES THE ORDER OF THE UNIVERSE PROVE THE EXISTENCE OF A G.o.d.

The wors.h.i.+pers of a G.o.d find, especially in the order of the universe, an invincible proof of the existence of an intelligent and wise being who rules it. But this order is only a result of motions necessarily brought on by causes or by circ.u.mstances which are sometimes favorable and sometimes injurious to ourselves; we approve the former and find fault with the latter.

Nature follows constantly the same progress; that is to say, the same causes produce the same effects, as long as their action is not interrupted by other causes which occasion the first ones to produce different effects. When the causes, whose effects we feel, are interrupted in their action by causes which, although unknown to us, are no less natural and necessary, we are stupefied, we cry out miracles: and we attribute them to a cause far less known than all those we see operating before us. The universe is always in order; there can be no disorder for it. Our organization alone is suffering if we complain about disorder. Bodies, causes, beings, which this world embraces, act necessarily in the manner in which we see them act, whether we approve or disapprove their action. Earthquakes, volcanoes, inundations, contagions, and famines are effects as necessary in the order of nature as the fall of heavy bodies, as the course of rivers, as the periodical movements of the seas, the blowing of the winds, the abundant rains, and the favorable effects for which we praise and thank Providence for its blessings.

To be astonished that a certain order reigns in the world, is to be surprised to see the same causes constantly producing the same effects.

To be shocked at seeing disorder, is to forget that the causes being changed or disturbed in their action, the effects can no longer be the same. To be astonished to see order in nature, is to be astonished that anything can exist; it is to be surprised at one's own existence. What is order for one being, is disorder for another. All wicked beings find that everything is in order when they can with impunity put everything into disorder; they find, on the contrary, that everything is in disorder when they are prevented from exercising their wickedness.

XLV.--CONTINUATION.

Supposing G.o.d to be the author and the motor of nature, there could be no disorder relating to Him; all causes which He would have made would necessarily act according to their properties the essences and the impulsions that He had endowed them with. If G.o.d should change the ordinary course of things, He would not be immutable. If the order of the universe--in which we believe we see the most convincing proof of His existence, of His intelligence, His power, and His goodness--should be inconsistent, His existence might be doubted; or He might be accused at least of inconstancy, of inability, of want of foresight, and of wisdom in the first arrangement of things; we would have a right to accuse Him of blundering in His choice of agents and instruments. Finally, if the order of nature proves the power and the intelligence, disorder ought to prove the weakness, inconstancy, and irrationality of Divinity. You say that G.o.d is everywhere; that He fills all s.p.a.ce; that nothing was made without Him; that matter could not act without Him as its motor. But in this case you admit that your G.o.d is the author of disorder; that it is He who deranges nature; that He is the Father of confusion; that He is in man; and that He moves man at the moment when he sins. If G.o.d is everywhere, He is in me; He acts with me; He is deceived when I am deceived; He questions with me the existence of G.o.d; He offends G.o.d with me. Oh, theologians! you never understand yourselves when you speak of G.o.d.

XLVI.--A PURE SPIRIT CAN NOT BE INTELLIGENT, AND TO ADORE A DIVINE INTELLIGENCE IS A CHIMERA.

To be what we call intelligent, we must have ideas, thoughts, will; to have ideas, thoughts, and will, we must have organs; to have organs, we must have a body; to act upon bodies, we must have a body; to experience trouble, we must be capable of suffering; from which it evidently follows that a pure spirit can not be intelligent, and can not be affected by that which takes place in the universe.

Divine intelligence, divine ideas, divine views, you say, have nothing in common with those of men. So much the better! But in this case, how can men judge of these views--whether good or evil--reason about these ideas, or admire this intelligence? It would be to judge, to admire, to adore that of which we can form no idea. To adore the profound views of divine wisdom, is it not to wors.h.i.+p that of which it is impossible for us to judge? To admire these same views, is it not admiring without knowing wry? Admiration is always the daughter of ignorance. Men admire and wors.h.i.+p only what they do not understand.

XLVII.--ALL THE QUALITIES WHICH THEOLOGY GIVES TO ITS G.o.d ARE CONTRARY TO THE VERY ESSENCE WHICH IT SUPPOSES HIM TO HAVE.

All these qualities which are given to G.o.d are not suited to a being who, by His own essence, is devoid of all similarity to human beings. It is true, they think to find this similarity by exaggerating the human qualities with which they have clothed Divinity; they thrust them upon the infinite, and from that moment cease to understand themselves. What is the result of this combination of man with G.o.d, or of this theanthropy? Its only result is a chimera, of which nothing can be affirmed without causing the phantom to vanish which they had taken so much trouble to conjure up.

Dante, in his poem of Paradise, relates that the Divinity appeared to him under the figure of three circles, which formed an iris, whose bright colors arose from each other; but having wished to retain its brilliant light, the poet saw only his own face. In wors.h.i.+ping G.o.d, man adores himself.

XLVIII.--CONTINUATION.

The slightest reflection suffices to prove to us that G.o.d can not have any of the human qualities, virtues, or perfections. Our virtues and our perfections are the results of our temperament modified. Has G.o.d a temperament like ours? Our good qualities are our habits relative to the beings in whose society we live. G.o.d, according to you, is a solitary being. G.o.d has no one like Him; He does not live in society; He has no need of any one; He enjoys a happiness which nothing can alter. Admit, then, upon your own principles, that G.o.d can not possess what we call virtues, and that man can not be virtuous in regard to Him.

XLIX.--IT IS ABSURD TO SAY THAT THE HUMAN RACE IS THE OBJECT AND THE END OF CREATION.

Man, charmed with his own merits, imagines that it is but his own kind that G.o.d proposed as the object and the end in the formation of the universe. Upon what is this so flattering opinion based? It is, we are told, upon this: that man is the only being endowed with an intelligence which enables him to know the Divine nature, and to render to it homage worthy of it. We are a.s.sured that G.o.d created the world for His own glory, and that the human race was included in His plan, in order that He might have somebody to admire and glorify Him in His works. But by these intentions has not G.o.d visibly missed His end?

1. According to you, it would always be impossible for man to know his G.o.d, and he would be kept in the most invincible ignorance of the Divine essence.

2. A being who has no equals, can not be susceptible of glory. Glory can result but from the comparison of his own excellence with that of others.

3. If G.o.d by Himself is infinitely happy and is sufficient unto Himself, why does He need the homage of His feeble creatures?

4. In spite of all His works, G.o.d is not glorified; on the contrary, all the religions of the world show Him to us as perpetually offended; their great object is to reconcile sinful, ungrateful, and rebellious man with his wrathful G.o.d.

L.--G.o.d IS NOT MADE FOR MAN, NOR MAN FOR G.o.d.

If G.o.d is infinite, He is created still less for man, than man is for the ants. Would the ants of a garden reason pertinently with reference to the gardener, if they should attempt to occupy themselves with his intentions, his desires, and his projects? Would they reason correctly if they pretended that the park of Versailles was made but for them, and that a fastidious monarch had had as his only object to lodge them superbly? But according to theology, man in his relation to G.o.d is far beneath what the lowest insect is to man. Thus by the acknowledgment of theology itself, theology, which does but occupy itself with the attributes and views of Divinity, is the most complete of follies.

LI.--IT IS NOT TRUE THAT THE OBJECT OF THE FORMATION OF THE UNIVERSE WAS TO RENDER MEN HAPPY.

It is pretended, that in forming the universe, G.o.d had no object but to render man happy. But, in a world created expressly for him and governed by an all-mighty G.o.d, is man after all very happy? Are his enjoyments durable? Are not his pleasures mingled with sufferings? Are there many people who are contented with their fate? Is not mankind the continual victim of physical and moral evils? This human machine, which is shown to us as the masterpiece of the Creator's industry, has it not a thousand ways of deranging itself? Would we admire the skill of a mechanic, who should show us a complicated machine, liable to be out of order at any moment, and which would after a while destroy itself?

LII.--WHAT IS CALLED PROVIDENCE IS BUT A WORD VOID OF SENSE.

We call Providence the generous care which Divinity shows in providing for our needs, and in watching over the happiness of its beloved creatures. But, as soon as we look around, we find that G.o.d provides for nothing. Providence neglects the greatest part of the inhabitants of this world. Against a very small number of men, who are supposed to be happy, what a mult.i.tude of miserable ones are groaning beneath oppression, and languis.h.i.+ng in misery! Whole nations are compelled to starve in order to indulge the extravagances of a few morose tyrants, who are no happier than the slaves whom they oppress! At the same time that our philosophers energetically parade the bounties of Providence, and exhort us to place confidence in it, do we not see them cry out at unforeseen catastrophes, by which Providence plays with the vain projects of men; do we not see that it overthrows their designs, laughs at their efforts, and that its profound wisdom pleases itself in misleading mortals? But how can we place confidence in a malicious Providence which laughs at and sports with mankind? How can I admire the unknown course of a hidden wisdom whose manner of acting is inexplicable to me? Judge it by its effects! you will say; it is by these I do judge it, and I find that these effects are sometimes useful and sometimes injurious to me.

We think to justify Providence by saying, that in this world there are more blessings than evil for each individual man. Let us suppose that the blessings which this Providence makes us enjoy are as one hundred, and that the evils are as ten per cent.; would it not always result that against these hundred degrees of goodness, Providence possesses a tenth degree of malignity?--which is incompatible with the perfection we suppose it to have.

All the books are filled with the most flattering praises of Providence, whose attentive care is extolled; it would seem to us, as if in order to live happy here below, man would have no need of exerting himself.

However, without labor, man could scarcely live a day. In order to live, I see him obliged to sweat, work, hunt, fish, toil without relaxation; without these secondary causes, the First Cause (at least in the majority of countries) could provide for none of his needs. If I examine all parts of this globe, I see the uncivilized as well as the civilized man in a perpetual struggle with Providence; he is compelled to ward off the blows which it sends in the form of hurricanes, tempests, frost, hail, inundations, sterility, and the divers accidents which so often render all their labors useless. In a word, I see the human race continually occupied in protecting itself from the wicked tricks of this Providence, which is said to be busy with the care of their happiness. A devotee admired Divine Providence for having wisely made rivers to flow through all the places where men had built large cities. Is not this man's way of reasoning as sensible as that of many learned men who do not cease from telling us of Final Causes, or who pretend to perceive clearly the benevolent views of G.o.d in the formation of things?

LIII.--THIS PRETENDED PROVIDENCE IS LESS OCCUPIED IN CONSERVING THAN IN DISTURBING THE WORLD--MORE AN ENEMY THAN A FRIEND OF MAN.

Do we see, then, that Divine Providence manifests itself in a sensible manner in the conservation of its admirable works, for which we honor it? If it is Divine Providence which governs the world, we find it as much occupied in destroying as in creating; in exterminating as in producing. Does it not at every instant cause thousands of those same men to perish, to whose preservation and well-being it is supposed to give its continual attention? Every moment it loses sight of its beloved creatures; sometimes it tears down their dwellings; sometimes it destroys their harvests, inundates their fields, devastates by a drought, arms all nature against man, sets man against man, and finishes by causing him to expire in pain. Is this what you call preserving a universe? If we attempted to consider without prejudice the equivocal conduct of Providence relative to mankind and to all sentient beings, we should find that very far from resembling a tender and careful mother, it rather resembles those unnatural mothers who, forgetting the unfortunate fruits of their illicit amours, abandon their children as soon as they are born; and who, pleased to have conceived them, expose them without mercy to the caprices of fate.

The Hottentots--wiser in this particular than other nations, who treat them as barbarians--refuse, it is said, to adore G.o.d, because if He sometimes does good, He as often does harm. Is not this reasoning more just and more conformed to experience than that of so many men who persist in seeing in their G.o.d but kindness, wisdom, and foresight; and who refuse to see that the countless evils, of which the world is the theater, must come from the same Hand which they kiss with transport?