Thus by mutual reproaches the doctors of the different sects began to reveal all the crimes of their ministry--all the vices of their craft; and it was found that among all nations the spirit of the priesthood, their system of conduct, their actions their morals, were absolutely the same:
That they had everywhere formed secret a.s.sociations and corporations at enmity with the rest of society:*
* That we may understand the general feelings of priests respecting the rest of mankind, whom they always call by the name of the people, let us hear one of the doctors of the church. "The people," says Bishop Synnesius, in Calvit.
page 315, "are desirous of being deceived, we cannot act otherwise respecting them. The case was similar with the ancient priests of Egypt, and for this reason they shut themselves up in their temples, and there composed their mysteries, out of the reach of the eye of the people." And forgetting what he has before just said, he adds: "for had the people been in the secret they might have been offended at the deception played upon them. In the mean time how is it possible to conduct one"s self otherwise with the people so long as they are people? For my own part, to myself I shall always be a philosopher, but in dealing with the ma.s.s of mankind, I shall be a priest."
"A little jargon," says Geogory n.a.z.ianzen to St. Jerome (Hieron. ad. Nep.) "is all that is necessary to impose on the people. The less they comprehend, the more they admire.
Our forefathers and doctors of the church have often said, not what they thought, but what circ.u.mstances and necessity dictated to them."
"We endeavor," says Sanchoniaton, "to excite admiration by means of the marvellous." (Proep. Evang. lib. 3.)
Such was the conduct of all the priests of antiquity, and is still that of the Bramins and Lamas who are the exact counterpart of the Egyptian priests. Such was the practice of the Jesuits, who marched with hasty strides in the same career. It is useless to point out the whole depravity of such a doctrine. In general every a.s.sociation which has mystery for its basis, or an oath of secrecy, is a league of robbers against society, a league divided in its very bosom into knaves and dupes, or in other words agents and instruments. It is thus we ought to judge of those modern clubs, which, under the name of Illuminatists, Martinists, Cagliostronists, and Mesmerites, infest Europe. These societies are the follies and deceptions of the ancient Cabalists, Magicians, Orphies, etc., "who," says Plutarch, "led into errors of considerable magnitude, not only individuals, but kings and nations."
That they had everywhere attributed to themselves prerogatives and immunities, by means of which they lived exempt from the burdens of other cla.s.ses:
That they everywhere avoided the toils of the laborer, the dangers of the soldier, and the disappointments of the merchant:
That they lived everywhere in celibacy, to shun even the cares of a family:
That, under the cloak of poverty, they found everywhere the secret of procuring wealth and all sorts of enjoyments:
That under the name of mendicity they raised taxes to a greater amount than princes:
That in the form of gifts and offerings they had established fixed and certain revenues exempt from charges:
That under pretence of retirement and devotion they lived in idleness and licentiousness:
That they had made a virtue of alms-giving, to live quietly on the labors of others:
That they had invented the ceremonies of worship, as a means of attracting the reverence of the people, while they were playing the parts of G.o.ds, of whom they styled themselves the interpreters and mediators, to a.s.sume all their powers; that, with this design, they had (according to the degree of ignorance or information of their people) a.s.sumed by turns the character of astrologers, drawers of horoscopes, fortune-tellers, magicians,* necromancers, quacks, physicians, courtiers, confessors of princes, always aiming at the great object to govern for their own advantage:
* What is a magician, in the sense in which people understand the word? A man who by words and gestures pretends to act on supernatural beings, and compel them to descend at his call and obey his orders. Such was the conduct of the ancient priests, and such is still that of all priests in idolatrous nations; for which reason we have given them the denomination of Magicians.
And when a Christian priest pretends to make G.o.d descend from heaven, to fix him to a morsel of leaven, and render, by means of this talisman, souls pure and in a state of grace, what is this but a trick of magic? And where is the difference between a Chaman of Tartary who invokes the Genii, or an Indian Bramin, who makes Vichenou descend in a vessel of water to drive away evil spirits? Yes, the ident.i.ty of the spirit of priests in every age and country is fully established! Every where it is the a.s.sumption of an exclusive privilege, the pretended faculty of moving at will the powers of nature; and this a.s.sumption is so direct a violation of the right of equality, that whenever the people shall regain their importance, they will forever abolish this sacrilegious kind of n.o.bility, which has been the type and parent stock of the other species of n.o.bility.
That sometimes they had exalted the power of kings and consecrated their persons, to monopolize their favors, or partic.i.p.ate their sway:
That sometimes they had preached up the murder of tyrants (reserving it to themselves to define tyranny), to avenge themselves of their contempt or their disobedience:
And that they always stigmatised with impiety whatever crossed their interests; that they hindered all public instruction, to exercise the monopoly of science; that finally, at all times and in all places, they had found the secret of living in peace in the midst of the anarchy they created, in safety under the despotism that they favored, in idleness amidst the industry they preached, and in abundance while surrounded with scarcity; and all this by carrying on the singular trade of selling words and gestures to credulous people, who purchase them as commodities of the greatest value.*
* A curious work would be the comparative history of the agnuses of the pope and the pastils of the grand Lama. It would be worth while to extend this idea to religions ceremonies in general, and to confront column by column, the a.n.a.logous or contrasting points of faith and superst.i.tious practices in all nations. There is one more species of superst.i.tion which it would be equally salutary to cure, blind veneration for the great; and for this purpose it would be alone sufficient to write a minute detail of the private life of kings and princes. No work could be so philosophical as this; and accordingly we have seen what a general outcry was excited among kings and the panders of kings, when the Anecdotes of the Court of Berlin first appeared. What would be the alarm were the public put in possession of the sequel of this work? Were the people fairly acquainted with all the absurdities of this species of idol, they would no longer be exposed to covet their specious pleasures of which the plausible and hollow appearance disturbs their peace, and hinders them from enjoying the much more solid happiness of their own condition.
Then the different nations, in a transport of fury, were going to tear in pieces the men who had thus abused them; but the legislator, arresting this movement of violence, addressed the chiefs and doctors:
"What!" said he, "instructors of nations, is it thus that you have deceived them?"
And the terrified priests replied.
"O legislator! we are men. The people are so superst.i.tious! they have themselves encouraged these errors."*
* Consider in this view the Brabanters.
And the kings said:
"O legislator! the people are so servile and so ignorant! they prostrated themselves before the yoke, which we scarcely dared to show them."*
* The inhabitants of Vienna, for example, who harnessed themselves like cattle and drew the chariot of Leopold.
Then the legislator, turning to the people--"People!" said he, "remember what you have just heard; they are two indelible truths. Yes, you yourselves cause the evils of which you complain; yourselves encourage the tyrants, by a base adulation of their power, by an imprudent admiration of their false beneficence, by servility in obedience, by licentiousness in liberty, and by a credulous reception of every imposition. On whom shall you wreak vengeance for the faults committed by your own ignorance and cupidity?"
And the people, struck with confusion, remained in mournful silence.
CHAPTER XXIV.
SOLUTION OF THE PROBLEM OF CONTRADICTIONS.
The legislator then resumed his discourse: "O nations!" said he, "we have heard the discussion of your opinions. The different sentiments which divide you have given rise to many reflections, and furnished several questions which we shall propose to you to solve.
"First, considering the diversity and opposition of the creeds to which you are attached, we ask on what motives you found your persuasion? Is it from a deliberate choice that you follow the standard of one prophet rather than another? Before adopting this doctrine, rather than that, did you first compare? did you carefully examine them? Or have you received them only from the chance of birth, from the empire of education and habit? Are you not born Christians on the borders of the Tiber, Mussulmans on those of the Euphrates, Idolaters on the Indus, just as you are born fair in cold climates, and sable under the scorching sun of Africa? And if your opinions are the effect of your fortuitous position on the earth, of consanguinity, of imitation, how is it that such a hazard should be a ground of conviction, an argument of truth?
"Secondly, when we reflect on the mutual proscriptions and arbitrary intolerance of your pretensions, we are frightened at the consequences that flow from your own principles. Nations! who reciprocally devote each other to the bolts of heavenly wrath, suppose that the universal Being, whom you revere, should this moment descend from heaven on this mult.i.tude; and, clothed with all his power, should sit on this throne to judge you; suppose that he should say to you: Mortals! it is your own justice that I am going to exercise upon you. Yes, of all the religious systems that divide you, one alone shall this day be preferred; all the others, all this mult.i.tude of standards, of nations, of prophets, shall be condemned to eternal destruction. This is not enough: among the particular sects of the chosen system, one only can be favored; all the others must be condemned: neither is this enough;--from this little remnant of a group I must exclude all those who have not fulfilled the conditions enjoined by its precepts. O men! to what a small number of elect have you limited your race! to what a penury of beneficence do you reduce the immensity of my goodness! to what a solitude of beholders do you condemn my greatness and my glory!
"But," said the legislator rising, "no matter you have willed it so.
Nations! here is an urn in which all your names are placed: one only is a prize: approach, and draw this tremendous lottery!" And the nations, seized with terror cried: "No, no; we are all brothers, all equal; we cannot condemn each other."
"Then," said the legislator, resuming his seat: "O men! who dispute on so many subjects, lend an attentive ear to one problem which you exhibit, and which you ought to decide yourselves."
And the people, giving great attention, he lifted an arm towards heaven, and, pointing to the sun, said:
"Nations, does that sun, which enlightens you, appear square or triangular?"
"No," answered they with one voice, "it is round."
Then, taking the golden balance that was on the altar:
"This gold," said the legislator, "that you handle every day, is it heavier than the same volume of copper?"
"Yes," answered all the people, "gold is heavier than Copper."
Then, taking the sword:
"Is this iron," said the legislator, "softer than lead?"
"No," said the people.