superstition has no certain principles; that it varies with the
interests of the priests, who explain the intentions of the Divinity,
as they find these accordant or discordant to their views and
interests; which, alas! are too often the result of cruel and wicked
purposes. On the contrary, the Freethinker, who has no morality but
what he draws from the nature and character of man, and the constant
events which transpire in society, has a certain morality that is not
founded either on the caprice of circumstances or the prejudices of
mankind; a morality that tells him when he does evil, and blames him
for the evil so done, and that is superior to the morality of the
intolerant fanatic and persecutor.
You thus perceive, Madam, on which side the morality of the
Freethinkers leans, what advantages it possesses over that inculcated
on the superstitious devotee, who knows no other rule than the caprice
of his priest, nor any other morality than what suits the interest of
the clergy, nor any other virtues than such as make him the slave of
their will, and which are too often in opposition to the great
interests of mankind. Thus you perceive, that what is understood by
the natural morality of the Freethinker, is much more constant and
more sure than that of the superstitious, who believe they can render
themselves agreeable to God by the intercession of priests. If the
Freethinker is blind or corrupted, by not knowing his duties which
nature prescribes to him, it is precisely in the same way as the
superstitious, whose invisible motives and sacred guides prevent him
not from going occasionally astray.
These reflections will serve to confirm what I have already said, to
prove that morality has nothing in common with religion; and that
religion is its own enemy, though it pretends to dispense with support
from other sources. True morality is founded on the nature of man; the
morality of religion is founded only on the chimeras of imagination,
and on the caprice of those who speak of the Deity in a language too
often contrary to nature and right reason.
Allow me, then, Madam, to repeat to you, that morality is the only
natural religion for man; the only object worthy his notice on earth;
the only worship which he is required to render to the Deity. It is
uniform, and replete with obvious duties, which rest not on the
dictation of priests, blabbing chit-chat they do not understand. If it
be this morality which I have defined, that makes us what we are,
ought we not to labor strenuously for the happiness of our race? If it
be this morality that makes us reasonable; that enables us to
distinguish good from evil, the useful from the hurtful; that makes us
sociable, and enables us to live in society to receive and repay
mutual benefits; we ought at least to respect all those who are its
friends. If it be this morality which sets bounds to our temper, it is
that which interdicts the commission in thought, word, or action, of
what would injure another, or disturb the happiness of society. If it
attach us to the preservation of all that is dear to us, it points out
how by a certain line of conduct we may preserve ourselves; for its
laws, clear and of easy practice, inflict on those who disobey them
instant punishment, fear, and remorse; on the other hand, the
observance of its duties is accompanied with immediate and real
advantages, and notwithstanding the depravity which prevails on earth,
vice always finds itself punished, and virtue is not always deprived
of the satisfaction it yields, of the esteem of men, and the
recompense of society; even if men are in other respects unjust, they
will concede to the virtuous the due meed of praise.
Behold, Madam, to what the dogmas of natural religion reduce us: in
meditating on it, and in practising its duties, we shall be truly
religious, and filled with the spirit of the Divinity; we shall be
admired and respected by men; we shall be in the right way to be loved
by those who rule over us, and respected by those who serve us; we
shall be truly happy in this world, and we shall have nothing to fear
in the next.
These are laws so clear, so demonstrable, and whose infraction is so
evidently punished, whose observance is so surely recompensed, that
they constitute the code of nature of all living beings, sentient and
reasoning; all acknowledge their authority; all find in them the
evidence of Deity, and consider those as sceptics who doubt their
efficacy. The Freethinker does not refuse to acknowledge as
fundamental laws, those which are obviously founded on the God of
Nature, and on the immutable and necessary circumstances of things
cognizable to the faculties of sentient natures. The Indian, the
Chinese, the savage, perceives these self-evident laws, whenever he is
not carried headlong by his passions into crime and error. In fine,
these laws, so true, and so evident, never can appear uncertain,
obscure, or false, as are those superstitious chimeras of the
imagination, which knaves have substituted for the truths of nature
and the dicta of common sense; and those devotees who know no other
laws than those of the caprices of their priests, necessarily obey a
morality little calculated to produce personal or general happiness,
but much calculated to lead to extravagance and inconvenient
practices.
Hence, charming Eugenia, you will allow mankind to think as they
please, and judge of them after their actions. Oppose reason to their
systems, when they are pernicious to themselves or others; remove
their prejudices if you can, that they may not become the victims of
their caprices; show them the truth, which may always remove error;
banish from their minds the phantoms which disturb them; advise them
not to meditate on the mysteries of their priests; bid them renounce
all those illusions they have substituted for morality; and advise
them to turn their thoughts on that which conduces to their happiness.
Meditate yourself on your own nature, and the duties which it imposes
on you. Fear those chastisements which follow inattention to this law.
Be ambitious to be approved by your own understanding, and you will
rarely fail to receive the applauses of the human kind, as a good
member of society.
If you wish to meditate, think with the greatest strength of your mind
on your nature. Never abandon the torch of reason; cherish truth
sincerely. When you are in uncertainty, pause, or follow what appears
the most probable, always abandoning opinions that are destitute of
foundation, or evidence of their truth and benefit to society. Then
will you, in good truth, yield to the impulse of your heart when
reason is your guide; then will you consult in the calmness of
passion, and counsel yourself on the advantages of virtue, and the
consequences of its want; and you may flatter yourself that you cannot
be displeasing to a wise God, though you disbelieve absurdities, nor
agreeable to a good God in doing things hurtful to yourself or to
others.
Leaving you now to your own reflections, I shall terminate the series
of Letters you have allowed me to address you. Bidding you an
affectionate farewell,
I am truly yours.