Letters To Eugenia Part 7

But, after all, whatever the clergy may say, we shall find, even with a small share of attention, that it has ever been kings and emperors who, in the last resort, fixed the faith of the disputatious Christians. It has been by downright blows of the sword that those theological notions most pleasing to the Deity have been sustained in all countries.

The true belief has invariably been that which had princes for its adherents. The faithful were those who had strength sufficient to exterminate their enemies, whom they never failed to treat as the enemies of G.o.d. In a word, princes have been truly infallible; we should regard them as the true founders of religious faith; they are the judges who have decided, in all ages, what doctrines should be admitted or rejected; and they are, in fine, the authorities which have always fixed the religion of their subjects.

Ever since Christianity has been adopted by some nations, have we not seen that religion has almost entirely occupied the attention of sovereigns? Either the princes, blinded by superst.i.tion, were devoted to the priests, or the rulers of nations believed that prudence exacted a concession on their part to the clergy, the true masters of their people, who considered nothing more sacred or more great than the ministers of their G.o.d. In neither case was the body politic ever consulted; it was cowardly sacrificed to the interests of the court, or the vanity and luxury of the priests. It is by a continuation of superst.i.tion on the part of the princes that we behold the church so richly endowed in times of ignorance; when men believed they would enrich Deity by putting all their wealth into the hands of the priests of a good G.o.d the declared enemy of riches. Savage warriors, dest.i.tute of the manners of men, flattered themselves that they could expiate all their sins by founding monasteries and giving immense wealth to a set of men who had made vows of poverty. It was believed that they would merit from the All-powerful a great advantage by recompensing laziness, which, in the priests, was regarded as a great good, and that the blessings procured by their prayers would be in proportion to the continual and pressing demands their poverty made on the wealthy. It is thus that by the superst.i.tion of princes, by that of the powerful cla.s.ses, and of the people themselves, the clergy have become opulent and powerful; that monachism was honored, and citizens the most useless, the least submissive, and the most dangerous, were the best recompensed, the most considered, and the best paid. They were loaded with benefits, privileges, and immunities; they enjoyed independence, and they had that great power which flowed from so great license. Thus were priests placed above sovereigns themselves by the imprudent devotion of the latter, and the former were, enabled to give the law and trouble the state with impunity.

The clergy, arrived at this elevation of power and grandeur, became redoubtable even to monarchs. They were obliged to bend under the yoke or be at war with clerical power. When the sovereigns yielded, they became mere slaves to the priests, the instruments of their pa.s.sions, and the vile adorers of their power. When they refused to yield, the priests involved them in the most cruel embarra.s.sments; they launched against them the anathemas of the church; the people were incited against them in the name of heaven; the nations divided themselves between the celestial and the terrestrial monarch, and the latter was reduced to great extremities to sustain a throne which the priests could shake or even destroy at pleasure. There was a time in Europe when both the welfare of the prince and the repose of his kingdom depended solely upon the caprice of a priest. In these times of ignorance, of devotion, and of commotions so favorable to the clergy, a weak and poor monarch, surrounded by a miserable nation, was at the mercy of a Roman pontiff, who could at any instant destroy his felicity, excite his subjects against him, and precipitate him into the abyss of misery.

In general, Madam, we find that in countries where religion holds dominion, the sovereign is necessarily dependent upon the priests; he has no power except by the consent of the clergy; that power disappears as soon as he displeases the self-styled vicegerents of G.o.d, who are very soon able to array his subjects against him. The people, in accordance with the principles of their religion, cannot hesitate between G.o.d and their sovereign. G.o.d never says any thing except what his priests say for him; and the ignorance and folly in which they are kept by their spiritual guides prevent them from inquiring whether G.o.d's amba.s.sadors faithfully render his decrees.

Conclude, then, with me, that the interests of a sovereign who would rule equitably are unable to accord with those of the ministers of the Christian religion, who in all ages have been the most turbulent citizens, the most rebellious, the most difficult to render subservient to law and order, and whose resistance has extended to the very a.s.sa.s.sination of obnoxious rulers. We shall be told that Christianity is a firm support of government; that it regards magistrates as the images of the Deity; and that it teaches that _all power comes from on high_.

These maxims of the clergy are, however, best calculated to lull kings on the couch of slumber; they are calculated to flatter those on whom the clergy can rely, and who will serve their ambition; and their flatterers can soon change their tone when the princes have the temerity to question the pernicious tendency of priestly influence, or when they do not blindly lend themselves to all their views. Then the sovereign is an impious wretch, a heretic; his destruction is laudable; heaven rejoices in his overthrow. And all this is the religion of the Bible!

You know, Madam, that these odious maxims have been a thousand times enforced by the priests, who say the prince has _encroached upon the authority of the church_; and the people respond that _it is better to obey G.o.d than man_. The priests are only devoted to the princes when the princes are blindly led by the priests. These last preach arrogantly that the former ought to be exterminated, when they refuse to obey the church, that is to say, the priests; yet, how terrible soever may be these maxims, how dangerous soever their practice to the security of the sovereign and the tranquillity of the state, they are the immediate consequences drawn from Judaism and Christianity. We find in the Old Testament that the regicide is applauded; that treason and rebellion are approved. As soon as it is supposed that G.o.d is offended with the thoughts of men,--as soon as it is supposed that heretics are displeasing to him,--it is very natural to conclude that an impious and heretical sovereign, that is to say, one who does not obey a clerical body that set themselves up as the directors of his belief, who opposes the sacred views of an infallible church, and who might occasion the loss and apostasy of a large part of the nation,--it is natural that the priests should conclude it to be legitimate for subjects to attack such a prince, alleging their religion to be the most important thing in the world, and dearer than life itself. Actuated by such principles, it is impossible that a Christian zealot should not think he rendered a service to heaven by punishing its enemy, and a service to his country by disembarra.s.sing it of a chief who might interpose an obstacle to his eternal happiness.

The obedience of the clergy is never otherwise than conditional. The priests submit to a prince, they flatter his power, and they sustain his authority, provided he submits to their orders, makes no obstacles to their projects, touches none of their interests, and changes none of the dogmas upon which the ministers of the church have founded their own grandeur. In fine, provided a government recognizes, as divine, clerical privileges that are plainly opposed to popular rights, and tend to subvert them, the hierarchy will submit to it These considerations prove how dangerous are the priesthood, since the end they purpose by all their projects is dominion over the mind of mankind, and by subjugating it to enslave their persons, and render them the creatures of despotism and tyranny. And we shall find, upon examination, that, with one or two exceptions, the pious have been the enemies of the progress of science and the development of the human understanding; for by brutalizing mankind they have invariably striven to bind them to their yoke. Their avarice, their thirst of power and wealth, have led them to plunge their fellow-citizens in ignorance, in misery, and unhappiness. They discourage the cultivation of the earth by their system of t.i.thes, their extortions, and their secret projects; they annihilate activity, talents, and industry; their pride is to reign on the ruin of the rest of their species. The finest countries in Europe have, when blindly submissive to the priests, been the worst cultivated, the thinnest peopled, and the most wretched. The _Inquisition_ in Spain, Italy, and Portugal has only tended to impoverish those countries, to debase the mind, and render their subjects the veriest slaves of superst.i.tion. And in countries where we see heaven showering down abundance, the people are poor and famished, while the priests and monks are opulent and bloated. Their kings are without power and without glory; their subjects languish in indigence and wretchedness.

The priests boast of the utility of their office. Independently of their prayers, from which the world has for so many ages derived neither instruction nor peace, prosperity nor happiness, their pretensions to teach the rising generations are often frivolous, and sometimes arrogant, since we have found others equally well calculated to the discharge of those functions, who have been good citizens, that have not drawn from the pockets of their neighbors the tenth of their earnings.

Thus, in what light soever we view them, the pretensions of the priests are reduced to a nonent.i.ty, compared to the disservice they render the community by their exactions and dissolute lives.

In what consists, in effect, the education that our spiritual guides have, unhappily for society, a.s.sumed the vocation of imparting to youth?

Does it tend to make reasonable, courageous, and virtuous citizens? No; it is incontestable that it creates ign.o.ble men, whose entire lives are tormented with imaginary terrors; it creates superst.i.tious slaves, who only possess monastic virtues, and who, if they follow faithfully the instructions of their masters, must be perfectly useless to society; it forms intolerant devotees, ready to detest all those who do not think like themselves; and it makes fanatics, who are ready to rebel against any government as soon as they are persuaded it is rebellious to the church. What do the priests teach their pupils? They cause them to lose much precious time in reciting prayers, in mechanically repeating theological dogmas, of which, even in mature life, they comprehend nothing. They teach them the dead languages, which, at the best, only serve for entertainment, being by no means necessary in the present form of society. They terminate these fine studies by a philosophy which, in clerical hands, has become a mere play of words, a jargon void of sense, and which is exactly calculated to fit them for the unintelligible science called _theology_. But is this theology itself useful to nations? Are the interminable disputes which arise between profound metaphysicians of such a character as to be interesting to the people who do not comprehend them? Are the people of Paris and the provinces much advanced in heavenly knowledge when the priests dispute among themselves about what should really be thought of grace?

In regard to the instruction imparted by the clergy, it is indeed necessary to have faith in order to discover its utility. Their boasted instruction consists in teaching ineffable mysteries, marvellous dogmas, narrations and fables perfectly ridiculous, panic terrors, fanatical and lugubrious predictions, frightful menaces, and above all, systems so profound that they who announce are not able to comprehend them. In truth, Madam, in all this I can see nothing useful. Should nations feel any extraordinary obligations to teachers who concoct doctrines that must always remain impenetrable for the whole human race? It must be confessed that our priests, who so painfully occupy themselves in arranging a pure creed for us, must signally lose all their labor. At any rate, the people are not much in the situation to profit by such sublime toils. Very frequently the pulpit becomes the theatre of discord; the sacred disclaimers launch injuries at each other, infusing their own pa.s.sions into the bosoms of their _Christian_ auditors, kindling their zeal against the enemies of the church, and becoming themselves the trumpets of party spirit, fury, and sedition. If these preachers teach morality, it is a kind of supernatural morality, little adapted to the nature of man. If they inculcate virtue, it is that theological virtue whose inutility we have sufficiently shown. If by chance some one among them allows himself to preach that morality and virtue which is practical, human, and social, you know, Madam, that he is proscribed by his confederates, and becomes an object of their acrimonious criticisms and their deadly hatred. He is also disdained by devotees who are attached to evangelical virtues that they cannot comprehend, and who consider nothing as more important than mysterious forms and ceremonies, in which zealots make morality to consist.

See, then, in what limits are entertained the important services that the ministers of the Lord have for so many centuries rendered to nations! They are not worth, in all conscience, the excessive price which is paid for them. On the contrary, if priests were treated according to their real merit, if their functions were appreciated at their just value, it would, perhaps, be found that they did not merit a larger salary than those empirics who, at the corners of the streets, vend remedies more dangerous than the evils they promise to cure.

It is by subjecting the immense revenues, lands, abbeys, and estates, which clerical bodies have levied upon the credulity of men, to just and equal taxation, as with other property; it is by rendering the church and state entirely distinct; it is by stripping the hierarchy of immunities not possessed by other citizens, and of privileges both chimerical and injurious; it is by rigorously exacting the same civil obedience alike from priests and people,--that government can be rightly administered, that justice can be impartially rendered, and that the nation, as a whole, can be trained to courage, activity, industry, intelligence, tranquillity, and patriotism. So long as there are two powers in a state, they will necessarily be at variance, and the one which arrogates the favor of the Almighty will have immense advantages over that which claims no authority above the earth. If both pretend to emanate from the same source, the people would not know which to believe; they would range themselves on each side; the combat would be furious, and the power of the government would be unable to maintain itself against the many heads of the ecclesiastical hydra. The magicians of Pharaoh yielded to the Jewish priests, and in conflicts between the church and state, the immunities of the priests,

"Like Aaron's serpent, swallowed all the rest."

If such is the case, you will inquire, Madam, how can an enlightened civil power ever make obedient citizens of rebellious priests, who have so long possessed the confidence of the people, and who can with impunity render themselves formidable to any government? I reply, that in spite of the vigilant cares and the redoubled efforts of the priesthood, the people have begun to be more enlightened; they are becoming weary of the heavy yoke, which they would not have borne so long had they not believed it was imposed upon them by the Most High, and that it was necessary to their happiness. It is impossible for error to be eternal; it must give way to the power of truth. The priests, who think, know this well, and the whole ecclesiastical body continually declaim against all those who wish to enlighten the human race and unveil the conspiracies of their spiritual guides. They fear the piercing eyes of philosophy; they fear the reign of reason, which will never be that of tyranny or anarchy. Governments, then, ought not to share the fears of the clergy, nor render themselves the executors of their vengeance; they injure themselves when they sustain the cause of their turbulent rivals, who have ever been the enemies of civil polity and perturbera of the public repose. The magistrates of a state league themselves with their enemies when they form an alliance with the priesthood, or prevent the people from recognizing their errors.

Governments are more interested than individuals in the destruction of errors that often lead to confusion, anarchy, and rebellion. If men had not become gradually enlightened, nations would now, as formerly, be under the yoke of the Roman pontiff, who could occasion revolution in their midst, overturn the laws, and subvert the government. But for the insensible progress of reason, states would now be filled with a tumultuous crowd of devotees, ready to revolt at the signal of an unquiet priest or a seditious monk.

You perceive, then, Madam, that men who think, and who teach others to think, are more useful to governments than those who wish to stifle reason and to proscribe forever the liberty of thought. You see that the true friends of a stable government are those who seek most sedulously to enlighten, educate, and elevate the people. You feel that by banishing knowledge and persecuting philosophy, government sacrifices its dearest interests to a seditious clergy, whose ambition and avarice push them to usurp boundless authority, and whose pride always makes them indignant at being in subjection to a power which they contend should be subordinate to themselves.

There is no priest who does not consider himself superior to the highest ruler of any country. We have often seen the priesthood avow pretensions of this character. The clergy are always enraged when an attempt is made to subject them to the secular power. Such an attempt they regard as profane, and they denounce it as tyranny whenever it is sought to be enforced. They pretend that in all times the priesthood has been sacred, that its rights come from G.o.d himself, and that no government can, without sacrilege, or without outraging the Divinity, touch the property, the privileges, or the immunities which have been s.n.a.t.c.hed from ignorance and credulity. Whenever the civil authority would touch the objects considered inviolable and sacred in the hands of the priests, their clamors cannot be appeased; they make efforts to excite the people against the government; they denounce all authority as tyrannical when it has the temerity to think of subjecting them to the laws, of reforming their abuses, and neutralizing their power to injure.

But they consider authority legitimate when it crushes _their_ enemies, though it appears insupportable as soon as it is reasonable and favorable to the people. The priests are essentially the most wicked of men, and the worst citizens of a state. A miracle would be necessary to render them otherwise. In all countries they are the _spoiled children_ of nations. They are proud and haughty, since they pretend it is from G.o.d himself they received their mission and their power. They are ingrates, since they a.s.sume to owe only to G.o.d benefits which they visibly hold from the generosity of governments and the people. They are audacious, because for many ages they have enjoyed supremacy with impunity. They are unquiet and turbulent, because they are never without the desire of playing a great part. They are quarrelsome and factious, because they are never able to find out a method of enabling men to understand the pretended truths they teach. They are suspicious, defiant, and cruel, because they sensibly feel that they may well dread the discovery of their impostures. They are the spontaneous enemies of truth because they justly apprehend it will annihilate their pretensions. They are implacable in their vengeance, because it would be dangerous to pardon those who wish to crush their doctrines, whose weakness they know. They are hypocrites, because most of them possess too much sense to believe the reveries they retail to others. They are obstinate in their ideas, because they are inflated with vanity, and because they could not consistently deviate from a method of thinking of which they pretend G.o.d is the author. We often see them unbridled and licentious in their manners, because it is impossible that idleness, effeminacy, and luxury should not corrupt the heart We sometimes see them austere and rigid in their conduct in order to impose on the people and accomplish their ambitious views. If they are hypocrites and rogues, they are extremely dangerous; and if they are fanatical in good faith, or imbecile, they are not less to be feared. In fine, we almost always see them rebellious and seditious, because an authority derived from G.o.d is not disposed to bend to authority derived from men.

You have here, Madam, a faithful portrait of the members of a powerful body, in whose favor governments, for a long time, have believed it their duty to sacrifice the other interests of the state. You here see the citizens whom prejudice most richly recompenses, whom princes honor in the eyes of the people, to whom they give their confidence, whom they regard as the support of their power, and whom they consider as necessary to the happiness and security of their kingdoms. You can judge yourself whether the likeness delineated is correct You are in a position to discover their intrigues, their underplots, their conduct, and their discourse, and you will always find that their constant object is to flatter princes for the purpose of governing them and keeping nations in slavery.

It is to please citizens so dangerous that sovereigns mingle in theological questions, take the part of those who succeed in seducing them, persecute all those who do not submit, proscribe with fury the friends of reason, and by repressing knowledge injure their own power.

Because the priests, who urge princes to sacrilege when they combat for them, are indignant against the same princes when they refuse to destroy the enemies of their own particular clerical body. They likewise denounce sovereigns as impious if the latter treat theological disputes with the indifference they merit.

When hereafter, reclaimed from their prejudices, princes wish to govern for the good of all, let them cease to hear the interested and often sanguinary councils of these pretended divine men, who, regarding themselves as the centre of all things, wish to have sacrificed for this object the happiness, the repose, the riches, and the honors of the state. Let the sovereign never enter into their dissensions, let him never persecute for religious opinions, which, among sectaries, are commonly on both sides equally ridiculous and dest.i.tute of foundation.

They would never involve the government if the sovereign had not the weakness to mingle in them. Let him give unlimited freedom to the course of thinking, while he directs by just laws the course of acting on the part of his subjects. Let him permit every one to dream or speculate as he pleases, provided he conducts himself otherwise as an honest man and a good citizen. At least let the prince not oppose the progress of knowledge, which alone is capable of extricating his people from ignorance, barbarity, and superst.i.tion, which have made victims of so many Christian rulers. Let him be a.s.sured that enlightened and instructed citizens are more law-abiding, industrious, and peaceable than stupid slaves without knowledge and without reason, who will always be ready to take all the pa.s.sions with which a fanatic wishes to inspire them.

Let the sovereign especially occupy himself with the education of his subjects, nor leave the clergy un.o.bstructedly to impregnate his people with mystic notions, foolish reveries, and superst.i.tious practices, which are only proper for fanatics. Let him at least counterbalance the inculcation of these follies by teaching a morality conformable to the good of the state, useful to the happiness of its members, and social and reasonable. This morality would inform a man what he owed to himself, to society, to his fellow-citizens, and to the magistrates who administered the laws. This morality would not form men who would hate each other for speculative opinions, nor dangerous enthusiasts, nor devotees blindly submissive to the priests. It would create a tranquil, intelligent, and industrious community; a body of inhabitants submissive to reason and obedient to just and legitimate authority. In a word, from such morality would spring virtuous men and good citizens, and it would be the surest antidote against superst.i.tion and fanaticism. In this manner the empire of the clergy would be diminished, and the sovereign would have a less portentous rival; he would, without opposition, be a.s.sured of all rational and enlightened citizens; the riches of the clergy would in part reenter society, and be of use in benefiting the people; inst.i.tutions now useless would be put to advantageous uses; a portion of the possessions of the church, originally destined for the poor, and so long appropriated by avaricious priests, would come into the hands of the suffering and the indigent, their legitimate proprietors. Supported by a nation who were sensible of the advantages he had procured them, the prince would no longer fear the cries of fanaticism, and they would soon be no longer heard. The priests, the lazy monks, and turbulent persons living in forced celibacy, could no longer calculate on the future, and, aliens in the state which nourished them, they would visibly diminish. The government, more rich and powerful, would be in a better situation to diffuse its benefits; and enlightened, virtuous, and beneficent men would const.i.tute the support, the glory, and the grandeur of the state.

Such, Madam, are the ends which all governments would propose who opened their eyes to their own true interests. I flatter myself that these designs will not appear to you either impossible or chimerical.

Knowledge and science, which begin to be generally diffused, are already advancing these results; they are giving an impulse to the march of the human mind, and in time, governments and people, without tumult or revolution, will be freed from the yoke which has oppressed them so long.

Do we see any thing useful in the pious endowments of our ancestors?

We find them to consist of inst.i.tutions invented to continue a lazy, monastic life; costly temples elevated and enriched by indigent people to augment the pride of the priests, and to erect altars and palaces.

From the foundation of Christianity the whole object of religion has been to aggrandize the priesthood on the ruins of nations and governments. A jealous religion has exclusively seized on the minds of men, and persuaded them that they live upon earth merely to occupy themselves with their future happiness in the unknown regions of the empyrean. It is time that this prestige should cease; it is time that the human race should occupy itself with its own true interests. The interests of the people will always be incompatible with those of the guides who believe they have acquired an imprescriptible right to lead men astray. The more you examine the Christian religion, the more will you be convinced that it can be advantageous only to those whose object it is easily to guide mankind after having plunged them into darkness. I am, &c.

LETTER X. On the Advantages Religion confers on those who profess it

I dare flatter myself, Madam, that I have clearly demonstrated to you, that the Christian religion, far from being the support of sovereign authority, is its greatest enemy; and of having plainly convinced you, that its ministers are, by the very nature of their functions, the rivals of kings, and adversaries the most to be feared by all who value or exercise temporal power. In a word, I think I have persuaded you, that society might, without damage, dispense with the services they render, or at least dispense with paying for them so extravagantly.

Let us now examine the advantages which this religion procures to individuals, who are most strongly convinced of its pretended truths, and who conform the most rigidly to its precepts. Let us see if it is calculated to render its disciples more contented, more happy, and more virtuous than they would be without the burden of its ministers.

To decide the question, it is sufficient to look around us, and to consider the effects that religion produces on minds really penetrated with its pre* tended truths. We shall generally find in those who the most sincerely profess and the most exactly practise them, a joyless and melancholy disposition, which announces no contentment, nor that interior peace of which they speak so incessantly, without ever exhibiting any undoubted manifestations of it.

Whoever is in the enjoyment of peace within, shows some exterior marks of it; but the internal satisfaction of devotees is commonly so concealed, that we may well suspect it of being nothing but a mere chimera. Their interior peace, which they allege gives them a good conscience, is visible to others only by a bilious and petulant humor, that is not usually much applauded by those who come under its influence. If, however, there are occasionally some devotees who actually display the serene countenance of satisfaction and enjoyment, it is because the dismal ideas of religion are rendered inoperative by a happy temperament; or that such persons have not fully become impregnated with their system of faith, whose legitimate effect is to plunge its devotees into terrible inquietudes and sombre chagrins.

Thus, Madam, we are brought back to the contradictory discourses of those priests who, after having caused terror by their desolating dogmas, attempt to rea.s.sure us by vague hopes, and exhort us to place confidence in a G.o.d whom they have themselves so repulsively delineated.

It is idle for them to tell us the yoke of Jesus Christ is light. It is insupportable to those who consider it properly. It is only light for those who bear it without reflection, or for those who a.s.sume it in order to impose it upon others, without intending to suffer its annoyances themselves.

Suffer me, Madam, to refer you to yourself. Were you happy, contented, or gay, when you made me the depository of the secret inquietudes inflicted upon you by prejudices, and which had commenced taking that fatal empire over your mind which I have endeavored to destroy? Was not your soul involved in woe in spite of your judgment? Were you not taking measures to wither all your happiness? In favor of religion, were you not ready to renounce the world, and disregard all you owe to society?

If I was afflicted, I was not surprised. The Christian religion inevitably destroys the happiness and repose of those who are subjected by it; alarms and terrors are the objects of its pleasures; it cannot make those happy who fully receive it It would certainly have plunged you into distress. All your faculties would have been injured, and your too susceptible imagination would have been carried to such dangerous extremes, that many others would have grieved at the result A gentle and beneficent spirit, like yours, could never receive peace from Christianity. The evils of religion are sure, while its consolations are contradictory and vague. They cannot give that temper and tranquillity to the mind which is necessary to enable men to labor for their own happiness and that of others.

In effect, as I have already observed, it is very difficult for an individual to occupy himself with the happiness of another when he is himself miserable. The devotee, who imposes penances on his own head, who is suspicious of every thing, who is full of self-reproaches, and who is heated by visionary meditation, by fasting and seclusion, must naturally be irritated against all those who do not believe it their duty to make such absurd sacrifices. He can scarcely avoid being enraged at those audacious persons who neglect practices or duties that are claimed as the exactions of G.o.d. He will desire to be with those only who view things as he does himself; he will keep himself apart from all others, and will end by hating them. He believes himself obliged to make a loud and public parade of his mode of thinking, and he signalizes his zeal even at the risk of appearing ridiculous. If he showed indulgence, he would doubtless fear he should render himself an accomplice in a neglect of his G.o.d. He would reprehend such sinners, and it would be with acrimony, because his own soul was filled with it. In fine, if zealous, he would always be under the dominion of anger, and would only be indulgent in proportion as he was not bigoted.

Religious devotion tends to arouse fierce sentiments, that sooner or later manifest themselves in a manner disagreeable for others. The mystical devotees clearly ill.u.s.trate this. They are vexed with the world, and it could not exist if the extravagances required by religion were altogether carried out. The world cannot be united to Jesus Christ.

G.o.d demands our entire heart, and nothing is allowed to remain for his weak creatures. To produce the little zeal for heaven which Christians have, it is requisite to torment them, and thus lead them to the practice of those marvellous virtues in which they imagine is placed all their safety. A strange religion, which, practised in all its rigor, would drag society to ruin! The sincere devotee proposes impossible attainments, of which human nature is not capable; and as, in spite of all his endeavors, he is unable to succeed in their acquisition, he is always discontented with himself. He regards himself as the object of G.o.d's anger; he reproaches himself with all that he does; he suffers remorse for all the pleasures he experiences, and fears that they may occasion a fall from grace.

For his greater security, he often avoids society which may at any moment turn him from his pretended duties, excite him to sin, and render him the witness or accomplice of what is offensive to zealots. In fine, if the devotee is very zealous, he cannot prevent himself from avoiding or detesting beings, who, according to his gloomy notions of religion, are perpetually occupied in irritating G.o.d. On the other hand, you know, Madam, that it is chagrin and melancholy that lead to devotion. It is usually not till the world abandons and displeases men that they have recourse to heaven; it is in the arms of religion that the ambitious seek to console themselves for their disgraces and disappointed projects; dissolute and loose women turn devotees when the world discards them, and they offer to G.o.d hearts wasted, and charms that are no longer in repute. The ruin of their attractions admonishes them that their empire is no longer of this world; filled with vexation, consumed with chagrin, and irritated against a society where they were deprived of enacting an agreeable part, they yield themselves up to devotion, and distinguish themselves by religious follies, after having run the race of fashionable vices, and been engaged in worldly scandals. With rancor in their hearts, they offer a gloomy adoration to a G.o.d who indemnifies them most miserably for their ascetic worship. In a word, it is pa.s.sion, affliction, and despair to which most conversions must be attributed; and they are persons of such character who deliver themselves to the priests, and these mental aberrations and physical afflictions are the marvellous strokes of grace of which G.o.d makes use to lead men to himself.

It is not, then, surprising if we see persons subject to this devotion most commonly ruled by sorrow and pa.s.sion. These mental moods are perpetually aggravated by religion, which is exactly calculated to imbitter more and more the souls thus filled with vexations. The conversation of a spiritual director is a weak consolation for the loss of a lover; the remote and flattering hopes of another world rarely make up for the realities of this; nor do the fict.i.tious occupations of religion suffice to satisfy souls accustomed to intrigues, dissipation, and scandalous pleasures.

Thus, Madam, we see that the effects of these brilliant conversions, so well adapted to give pleasure to the Omnipotent and to his court, present nothing advantageous for the inhabitants of this lower world. If the changes produced by grace do not render those more happy upon whom they are operated, they cannot cause much admiration on the part of those who witness them. Indeed, what advantages does society reap from the greater part of conversions? Do the persons so touched by grace become better? Do they make amends for the evil they have done, or are they heartily and generously engaged in doing good to those by whom they are surrounded? A mistress, for example, who has been arrogant and proud,--does conversion render her humble and gentle? Does the unjust and cruel man recompense those to whom he has done evil? Does the robber return to society the property of which he has plundered it? Does the dissipated and licentious woman repair by her vigilant cares the wrongs that her disorders and dissipations have occasioned? No, far from it These persons so touched and converted by G.o.d ordinarily content themselves with praying, fasting, religious offerings, frequenting churches, clamoring in favor of their priests, intriguing to sustain a sect, decrying all who disagree with their particular spiritual director, and exhibiting an ardent and ridiculous zeal for questions that they do not understand. In this manner they imagine they get absolution from G.o.d, and give indemnification to men; but society gains nothing from their miraculous conversion. On the other hand, devotion often exalts, infuriates, and strengthens the pa.s.sions which formerly animated the converts. It turns these pa.s.sions to new objects, and religion justifies the intolerant and cruel excesses into which they rush for the interest of their sect. It is thus that an ambitious personage becomes a proud and turbulent fanatic, and believes himself justified by his zeal; it is thus that a disgraced courtier cabals in the name of heaven against his own enemies; and it is thus that a malignant and vindictive man, under the pretext of avenging G.o.d, seeks the means of avenging himself. Thus, also, it happens that a woman, to indemnify herself for having quitted rouge, considers she has the right to outrage with her acrid humor a husband whom she had previously, in a different manner, outraged many times. She piously denounces those who allow themselves the indulgence of the most innocent pleasures; in the belief of manifesting religions earnestness, she exhales downright pa.s.sion, envy, jealousy, and spite; and in lending herself warmly to the interests of heaven she shows an excess of ignorance, insanity, and credulity.

But is it necessary, Madam, to insist upon this? You live in a country where you see many devotees, and few virtuous people among them. If you will but slightly examine the matter, you will find that among these persons so persuaded of their religion, so convinced of its importance and utility, who speak incessantly of its consolations, its sweets, and its virtues,--you will find that among these persons there are very few who are tendered happier, and yet fewer who are rendered better. Are they vividly penetrated with the sentiments of their afflicting and terrible religion? You will find them atrabilious, disobliging, and fierce. Are they more lightly affected by their creed? You will then find them less bigoted, more beneficent, social, and kind. The religion of the court, as you know, is a continual mixture of devotion and pleas-ore, a circle of the exercises of piety and dissipation, of momentary fervor and continuous irregularities. This religion connects Jesus Christ with the pomps of Satan. We there see sumptuous display, pride, ambition, intrigue, vengeance, envy, and libertinism all amalgamated with a religion whose _maxims_ are austere. Pious casuists, interested for the great, approve this alliance, and give the lie to their own religion in order to derive advantage from circ.u.mstances and from the pa.s.sions and vices of men. If these court divines were too rigid, they would affright their fashionable disciples seeking to reach heaven on "flowery beds of ease," and who embrace religion with the understanding that they are to be allowed no inconsiderable lat.i.tude.

This is doubtless the reason why Jansenism, which wished to renew the austere principles of primitive Christianity, obtained no general influence at the Parisian court. The monkish precepts of early Christianity could only suit men of the temper of those who first embraced it They were adapted for persons who were abject, bilious, and discontented, who, deprived of luxury, power, and honors, became the enemies of grandeurs from which they were excluded. The devotees had the art of making a merit of their aversion and disdain for what they could not obtain.

Nevertheless, a Christian, in consonance with his principles, should "take no thought for the morrow;" should have no individual possessions; should flee from the world and its pomps; should give his coat to the thief who stole his cloak; and, if smitten on one cheek, should turn the other, to the aggressor. It is upon Stoicism that religious fanatics built their gloomy philosophy. The so-called perfections which Christianity proposes place man in a perpetual war with himself, and must render him miserable. The true Christian is an enemy both of himself and the human race, and for his own consistency should live secluded in darkness, like an owl. His religion renders him essentially unsocial, and as useless to himself as he is disagreeable to others.

What advantage can society receive from a man who trembles without cessation, who is in a state of superst.i.tious penance, who prays, and who indulges in solitude? Or what better is the devotee who flies from the world and deprives himself even of innocent pleasures, in the fear that G.o.d might d.a.m.n him for partic.i.p.ation in them?

What results, from these maxims of a moral fanaticism? It happens that laws so atrocious and cruel are enacted, that bigots alone are willing to execute them. Yes, Madam, blameless as you know my whole life to have been, consonant to integrity and honesty as you know my conduct to be, and free as I have ever been from intolerance, my existence would be endangered were these letters I am now writing to you to appear in print, or even be circulated in ma.n.u.script with my name attached to them as author. Yes, Christians have made laws, now dominant here in France, which would tie me to the stake, consume my body with fire, bore my tongue with a red hot iron, deprive me of sepulture, strip my family of my property, and for no other cause than for my opinions concerning Christianity and the Bible. Such is the horrid cruelty engendered by Christianity. It has sometimes been called in question whether a society of atheists could exist; but we might with more propriety ask if a society of fierce, impracticable, visionary, and fanatical Christians, in all the plenitude of their ridiculous system, could long subsist.*

What would become of a nation all of whose inhabitants wished to attain perfection by delivering themselves over to fanatical contemplation, to ascetical penance, to monkish prayers, and to that state of things set forth in the Acts of the Apostles? What would be the condition of a nation where no one took any "thought for the morrow"?--where all were occupied solely with heaven, and all totally neglected whatever related to this transitory and pa.s.sing life?--where all made a merit of celibacy, according to the precepts of St. Paul?--and where, in consequence of constant occupation in the ceremonials of piety, no one had leisure to devote to the well-being of men in their worldly and temporal concerns? It is evident that such a society could only exist in the Thebaid, and even there only for a limited time, as it must soon be annihilated. If some enthusiasts exhibit examples of this sort, we know that convents and nunneries are supported by that portion of society which they do not enclose. But who would provide for a country that abandoned every thing else, for the purpose of heavenly contemplations?

* Upon this topic consult what Bayle says, Continuation des Pensees diverses sur la Comete, Sections 124,125, tome iv., Rousseau de Geneve, in his Contrai Social, 1. 4, ch 8. See also the Lettres ecrites de la Montague, letter first, pp.

45 to 54, edit. 8vo. The author discusses the same matter, and confirms his opinions hy new reasonings, which particularly deserve perusal.--Note of the Editor, (Naigeon)

We may therefore legitimately conclude that the Christian religion is not fitted for this world; that it is not calculated to insure the happiness either of societies or individuals; that the precepts and counsels of its G.o.d are impracticable, and more adapted to discourage the human race, and to plunge men into despair and apathy, than to render them happy, active, and virtuous. A Christian is compelled to make an abstraction of the maxims of his religion if he wishes to live in the world; he is no longer a Christian when he devotes his cares to his earthly good; and, in a word, a real Christian is a man of another world, and is not adapted for this.