Superstition In All Ages Part 16

The dogmas, ceremonies, the morality and the virtues which all religions of the world prescribe, are visibly calculated only to extend the power or to increase the emoluments of the founders and of the ministers of these religions; the dogmas are obscure, inconceivable, frightful, and, thereby, very liable to cause the imagination to wander, and to render the common man more docile to those who wish to domineer over him; the ceremonies and practices procure fortune or consideration to the priests; the religious morals and virtues consist in a submissive faith, which prevents reasoning; in a devout humility, which a.s.sures to the priests the submission of their slaves; in an ardent zeal, when the question of religion is agitated; that is to say, when the interest of these priests is considered, all religious virtues having evidently for their object the advantage of the priests.

CLXIX.--WHAT DOES THAT CHRISTIAN CHARITY AMOUNT TO, SUCH AS THEOLOGIANS TEACH AND PRACTICE?

When we reproach the theologians with the sterility of their religious virtues, they praise, with emphasis, charity, that tender love of our neighbor which Christianity makes an essential duty for its disciples.

But, alas! what becomes of this pretended charity as soon as we examine the actions of the Lord's ministers? Ask if you must love your neighbor if he is impious, heretical, and incredulous, that is to say, if he does not think as they do? Ask them if you must tolerate opinions contrary to those which they profess? Ask them if the Lord can show indulgence to those who are in error? Immediately their charity disappears, and the dominating clergy will tell you that the prince carries the sword but to sustain the interests of the Most High; they will tell you that for love of the neighbor, you must persecute, imprison, exile, or burn him. You will find tolerance among a few priests who are persecuted themselves, but who put aside Christian charity as soon as they have the power to persecute in their turn.

The Christian religion which was originally preached by beggars and by very wretched men, strongly recommends alms-giving under the name of charity; the faith of Mohammed equally makes it an indispensable duty.

Nothing, no doubt, is better suited to humanity than to a.s.sist the unfortunate, to clothe the naked, to lend a charitable hand to whoever needs it. But would it not be more humane and more charitable to foresee the misery and to prevent the poor from increasing? If religion, instead of deifying princes, had but taught them to respect the property of their subjects, to be just, and to exercise but their legitimate rights, we should not see such a great number of mendicants in their realms. A greedy, unjust, tyrannical government multiplies misery; the rigor of taxes produces discouragement, idleness, indigence, which, on their part, produce robbery, murders, and all kinds of crime. If the sovereigns had more humanity, charity, and justice, their States would not be peopled by so many unfortunate ones whose misery becomes impossible to soothe.

The Christian and Mohammedan States are filled with vast and richly endowed hospitals, in which we admire the pious charity of the kings and of the sultans who erected them. Would it not have been more humane to govern the people well, to procure them ease, to excite and to favor industry and trade, to permit them to enjoy in safety the fruits of their labors, than to oppress them under a despotic yoke, to impoverish them by senseless wars, to reduce them to mendicity in order to gratify an immoderate luxury, and afterward build sumptuous monuments which can contain but a very small portion of those whom they have rendered miserable? Religion, by its virtues, has but given a change to men; instead of foreseeing evils, it applies but insufficient remedies. The ministers of Heaven have always known how to benefit themselves by the calamities of others; public misery became their element; they made themselves the administrators of the goods of the poor, the distributors of alms, the depositaries of charities; thereby they extended and sustained at all times their power over the unfortunates who usually compose the most numerous, the most anxious, the most seditious part of society. Thus the greatest evils are made profitable to the ministers of the Lord.

The Christian priests tell us that the goods which they possess are the goods of the poor, and pretend by this t.i.tle that their possessions are sacred; consequently, the sovereigns and the people press themselves to acc.u.mulate lands, revenues, treasures for them; under pretext of charity, our spiritual guides have become very opulent, and enjoy, in the sight of the impoverished nations, goods which were destined but for the miserable; the latter, far from murmuring about it, applaud a deceitful generosity which enriches the Church, but which very rarely alleviates the sufferings of the poor.

According to the principles of Christianity, poverty itself is a virtue, and it is this virtue which the sovereigns and the priests make their slaves observe the most. According to these ideas, a great number of pious Christians have renounced with good-will the perishable riches of the earth; have distributed their patrimony to the poor, and have retired into a desert to live a life of voluntary indigence. But very soon this enthusiasm, this supernatural taste for misery, must surrender to nature. The successors to these voluntary poor, sold to the religious people their prayers and their powerful intercession with the Deity; they became rich and powerful; thus, monks and hermits lived in idleness, and, under the pretext of charity, devoured insultingly the substance of the poor. Poverty of spirit was that of which religion made always the greatest use. The fundamental virtue of all religion, that is to say, the most useful one to its ministers, is faith. It consists in an unlimited credulity, which causes men to believe, without examination, all that which the interpreters of the Deity wish them to believe. With the aid of this wonderful virtue, the priests became the arbiters of justice and of injustice; of good and of evil; they found it easy to commit crimes when crimes became necessary to their interests.

Implicit faith has been the source of the greatest outrages which have been committed upon the earth.

CLXX.--CONFESSION, THAT GOLDEN MINE FOR THE PRIESTS, HAS DESTROYED THE TRUE PRINCIPLES OF MORALITY.

He who first proclaimed to the nations that, when man had wronged man, he must ask G.o.d's pardon, appease His wrath by presents, and offer Him sacrifices, obviously subverted the true principles of morality.

According to these ideas, men imagine that they can obtain from the King of Heaven, as well as from the kings of the earth, permission to be unjust and wicked, or at least pardon for the evil which they might commit.

Morality is founded upon the relations, the needs, and the constant interests of the inhabitants of the earth; the relations which subsist between men and G.o.d are either entirely unknown or imaginary. The religion a.s.sociating G.o.d with men has visibly weakened or destroyed the ties which unite men.

Mortals imagine that they can, with impunity, injure each other by making a suitable reparation to the Almighty Being, who is supposed to have the right to remit all the injuries done to His creatures. Is there anything more liable to encourage wickedness and to embolden to crime, than to persuade men that there exists an invisible being who has the right to pardon injustice, rapine, perfidy, and all the outrages they can inflict upon society? Encouraged by these fatal ideas, we see the most perverse men abandon themselves to the greatest crimes, and expect to repair them by imploring Divine mercy; their conscience rests in peace when a priest a.s.sures them that Heaven is quieted by sincere repentance, which is very useless to the world; this priest consoles them in the name of Deity, if they consent in reparation of their faults to divide with His ministers the fruits of their plunderings, of their frauds, and of their wickedness. Morality united to religion, becomes necessarily subordinate to it. In the mind of a religious person, G.o.d must be preferred to His creatures; "It is better to obey Him than men!"

The interests of the Celestial Monarch must be above those of weak mortals. But the interests of Heaven are evidently the interests of the ministers of Heaven; from which it follows evidently, that in all religions, the priests, under pretext of Heaven's interest's, or of G.o.d's glory, will be able to dispense with the duties of human morals when they do not agree with the duties which G.o.d is ent.i.tled to impose.

Besides, He who has the power to pardon crimes, has He not the right to order them committed?

CLXXI.--THE SUPPOSITION OF THE EXISTENCE OF A G.o.d IS NOT NECESSARY TO MORALITY.

We are constantly told that without a G.o.d, there can be no moral obligation; that it is necessary for men and for the sovereigns themselves to have a lawgiver sufficiently powerful to compel them to be moral; moral obligation implies a law; but this law arises from the eternal and necessary relations of things among themselves, which have nothing in common with the existence of a G.o.d. The rules which govern men's conduct spring from their own nature, which they are supposed to know, and not from the Divine nature, of which they have no conception; these rules compel us to render ourselves estimable or contemptible, amiable or hateful, worthy of reward or of punishments, happy or unhappy, according to the extent to which we observe them. The law that compels man not to harm himself, is inherent in the nature of a sensible being, who, no matter how he came into this world, or what can be his fate in another, is compelled by his very nature to seek his welfare and to shun evil, to love pleasure and to fear pain. The law which compels a man not to harm others and to do good, is inherent in the nature of sensible beings living in society, who, by their nature, are compelled to despise those who do them no good, and to detest those who oppose their happiness. Whether there exists a G.o.d or not, whether this G.o.d has spoken or not, men's moral duties will always be the same so long as they possess their own nature; that is to say, so long as they are sensible beings. Do men need a G.o.d whom they do not know, or an invisible lawgiver, or a mysterious religion, or chimerical fears in order to comprehend that all excess tends ultimately to destroy them, and that in order to preserve themselves they must abstain from it; that in order to be loved by others, they must do good; that doing evil is a sure means of incurring their hatred and vengeance? "Before the law there was no sin." Nothing is more false than this maxim. It is enough for a man to be what he is, to be a sensible being in order to distinguish that which pleases or displeases him. It is enough that a man knows that another man is a sensible being like himself, in order for him to know what is useful or injurious to him. It is enough that man needs his fellow-creature, in order that he should fear that he might produce unfavorable impressions upon him. Thus a sentient and thinking being needs but to feel and to think, in order to discover that which is due to him and to others. I feel, and another feels, like myself; this is the foundation of all morality.

CLXXII.--RELIGION AND ITS SUPERNATURAL MORALITY ARE FATAL TO THE PEOPLE, AND OPPOSED TO MAN'S NATURE.

We can judge of the merit of a system of morals but by its conformity with man's nature. According to this comparison, we have a right to reject it, if we find it detrimental to the welfare of mankind. Whoever has seriously meditated upon religion and its supernatural morality, whoever has weighed its advantages and disadvantages, will become convinced that they are both injurious to the interests of the human race, or directly opposed to man's nature.

"People, to arms! Your G.o.d's cause is at stake! Heaven is outraged!

Faith is in danger! Down upon infidelity, blasphemy, and heresy!"

By the magical power of these valiant words, which the people never understand, the priests in all ages were the leaders in the revolts of nations, in dethroning kings, in kindling civil wars, and in imprisoning men. When we chance to examine the important objects which have excited the Celestial wrath and produced so many ravages upon the earth, it is found that the foolish reveries and the strange conjectures of some theologian who did not understand himself, or, the pretensions of the clergy, have severed all ties of society and inundated the human race in its own blood and tears.

CLXXIII.--HOW THE UNION OF RELIGION AND POLITICS IS FATAL TO THE PEOPLE AND TO THE KINGS.

The sovereigns of this world in a.s.sociating the Deity in the government of their realms, in pretending to be His lieutenants and His representatives upon earth, in admitting that they hold their power from Him, must necessarily accept His ministers as rivals or as masters. Is it, then, astonishing that the priests have often made the kings feel the superiority of the Celestial Monarch? Have they not more than once made the temporal princes understand that the greatest physical power is compelled to surrender to the spiritual power of opinion? Nothing is more difficult than to serve two masters, especially when they do not agree upon what they demand of their subjects. The union of religion with politics has necessarily caused a double legislation in the States.

The law of G.o.d, interpreted by His priests, is often contrary to the law of the sovereign or to the interest of the State. When the princes are firm, and sure of the love of their subjects, G.o.d's law is sometimes obliged to comply with the wise intentions of the temporal sovereign; but more often the sovereign authority is obliged to retreat before the Divine authority, that is to say, before the interests of the clergy.

Nothing is more dangerous for a prince, than to meddle with ecclesiastical affairs (to put his hands into the holy-water pot), that is to say, to attempt the reform of abuses consecrated by religion. G.o.d is never more angry than when the Divine rights, the privileges, the possessions, and the immunities of His priests are interfered with.

Metaphysical speculations or the religious opinions of men, never influence their conduct except when they believe them conformed to their interests. Nothing proves this truth more forcibly than the conduct of a great number of princes in regard to the spiritual power, which we see them very often resist. Should not a sovereign who is persuaded of the importance and the rights of religion, conscientiously feel himself obliged to receive with respect the orders of his priests, and consider them as commandments of the Deity? There was a time when the kings and the people, more conformable, and convinced of the rights of the spiritual power, became its slaves, surrendered to it on all occasions, and were but docile instruments in its hands; this happy time is no more. By a strange inconsistency, we sometimes see the most religious monarchs oppose the enterprises of those whom they regard as G.o.d's ministers. A sovereign who is filled with religion or respect for his G.o.d, ought to be constantly prostrate before his priests, and regard them as his true sovereigns. Is there a power upon the earth which has the right to measure itself with that of the Most High?

CLXXIV.--CREEDS ARE BURDENSOME AND RUINOUS TO THE MAJORITY OF NATIONS.

Have the princes who believe themselves interested in propagating the prejudices of their subjects, reflected well upon the effects which are produced by privileged demagogues, who have the right to speak when they choose, and excite in the name of Heaven the pa.s.sions of many millions of their subjects? What ravages would not these holy haranguers cause should they conspire to disturb a State, as they have so often done?

Nothing is more onerous and more ruinous for the greatest part of the nations than the worship of their G.o.ds! Everywhere their ministers not only rank as the first order in the State, but also enjoy the greater portion of society's benefits, and have the right to levy continual taxes upon their fellow-citizens. What real advantages do these organs of the Most High procure for the people in exchange for the immense profits which they draw from them? Do they give them in exchange for their wealth and their courtesies anything but mysteries, hypotheses, ceremonies, subtle questions, interminable quarrels, which very often their States must pay for with their blood?

CLXXV.--RELIGION PARALYZES MORALITY.

Religion, which claims to be the firmest support of morality, evidently deprives it of its true motor, to subst.i.tute imaginary motors, inconceivable chimeras, which, being obviously contrary to common sense, can not be firmly believed by any one. Everybody a.s.sures us that he believes firmly in a G.o.d who rewards and punishes; everybody claims to be persuaded of the existence of a h.e.l.l and of a Paradise; however, do we see that these ideas render men better or counterbalance in the minds of the greatest number of them the slightest interest? Each one a.s.sures us that he is afraid of G.o.d's judgments, although each one gives vent to his pa.s.sions when he believes himself sure of escaping the judgments of men. The fear of invisible powers is rarely as great as the fear of visible powers. Unknown or distant sufferings make less impression upon people than the erected gallows, or the example of a hanged man. There is scarcely any courtier who fears G.o.d's anger more than the displeasure of his master. A pension, a t.i.tle, a ribbon, are sufficient to make one forget the torments of h.e.l.l and the pleasures of the celestial court. A woman's caresses expose him every day to the displeasure of the Most High. A joke, a banter, a bon-mot, make more impression upon the man of the world than all the grave notions of his religion. Are we not a.s.sured that a true repentance is sufficient to appease Divinity? However, we do not see that this true repentance is sincerely expressed; at least, we very rarely see great thieves, even in the hour of death, restore the goods which they know they have unjustly acquired. Men persuade themselves, no doubt, that they will submit to the eternal fire, if they can not guarantee themselves against it. But as settlements can be made with Heaven by giving the Church a portion of their fortunes, there are very few religious thieves who do not die perfectly quieted about the manner in which they gained their riches in this world.

CLXXVI.--FATAL CONSEQUENCES OF PIETY.

Even by the confession of the most ardent defenders of religion and of its usefulness, nothing is more rare than sincere conversions; to which we might add, nothing is more useless to society. Men do not become disgusted with the world until the world is disgusted with them; a woman gives herself to G.o.d only when the world no longer wants her. Her vanity finds in religious devotion a role which occupies her and consoles her for the ruin of her charms. She pa.s.ses her time in the most trifling practices, parties, intrigues, invectives, and slander; zeal furnishes her the means of distinguishing herself and becoming an object of consideration in the religious circle. If the bigots have the talent to please G.o.d and His priests, they rarely possess that of pleasing society or of rendering themselves useful to it. Religion for a devotee is a veil which covers and justifies all his pa.s.sions, his pride, his bad humor, his anger, his vengeance, his impatience, his bitterness.

Religion arrogates to itself a tyrannical superiority which banishes from commerce all gentleness, gaiety, and joy; it gives the right to censure others; to capture and to exterminate the infidels for the glory of G.o.d; it is very common to be religious and to have none of the virtues or the qualities necessary to social life.

CLXXVII.--THE SUPPOSITION OF ANOTHER LIFE IS NEITHER CONSOLING TO MAN NOR NECESSARY TO MORALITY.

We are a.s.sured that the dogma of another life is of the greatest importance to the peace of society; it is imagined that without it men would have no motives for doing good. Why do we need terrors and fables to teach any reasonable man how he ought to conduct himself upon earth?

Does not each one of us see that he has the greatest interest in deserving the approbation, esteem, and kindness of the beings which surround him, and in avoiding all that can cause the censure, the contempt, and the resentment of society? No matter how short the duration of a festival, of a conversation, or of a visit may be, does not each one of us wish to act a befitting part in it, agreeable to himself and to others? If life is but a pa.s.sage, let us try to make it easy; it can not be so if we lack the regards of those who travel with us.

Religion, which is so sadly occupied with its gloomy reveries, represents man to us as but a pilgrim upon earth; it concludes that in order to travel with more safety, he should travel alone; renounce the pleasures which he meets and deprive himself of the amus.e.m.e.nts which could console him for the fatigues and the weariness of the road. A stoical and morose philosophy sometimes gives us counsels as senseless as religion; but a more rational philosophy inspires us to strew flowers on life's pathway; to dispel melancholy and panic terrors; to link our interests with those of our traveling companions; to divert ourselves by gaiety and honest pleasures from the pains and the crosses to which we are so often exposed. We are made to feel, that in order to travel pleasantly, we should abstain from that which could become injurious to ourselves, and to avoid with great care that which could make us odious to our a.s.sociates.