_Is what is termed Atheism compatible with Morality?_
After having proved the existence of those whom the superstitious bigot,
the heated theologian, the inconsequent theist, calls _atheists_, let us
return to the calumnies which are so profusely showered upon them by
the deicolists. According to Abady, in his _Treatise on the Truth of the
Christian Religion_, "an atheist cannot be virtuous: to him virtue is
only a chimera; probity no more than a vain scruple; honesty nothing
but foolishness;--he knoweth no other law than his interest: where this
sentiment prevails, conscience is only a prejudice; the law of nature
only an illusion; right no more than an error; benevolence hath no
longer any foundation; the bonds of society are loosened; the ties of
fidelity are removed; friend is ready to betray friend; the citizen to
deliver up his country; the son to assassinate his father, in order
to enjoy his inheritance, whenever they shall find occasion, and that
authority or silence shall shield them from the arm of the secular
power, which alone is to be feared. The most inviolable rights, and
most sacred laws, must no longer be considered, except as dreams
and visions." Such, perhaps, would be the conduct, not of a feeling,
thinking, reflecting being, susceptible of reason; but of a ferocious
brute, of an irrational wretch, who should not have any idea of the
natural relations which subsist between beings, reciprocally necessary
to each other's happiness. Can it actually be supposed, that a man
capable of experience, furnished with the faintest glimmerings of sound
sense, would lend himself to the conduct which is here ascribed to the
atheist; that is to say, to a man who is conversant with the evidence of
facts; who ardently seeks after truth; who is sufficiently susceptible
of reflection, to undeceive himself by reasoning upon those prejudices
which every one strives to shew him as important; which all voices
endeavour to announce to him as sacred? Can it, I repeat, be supposed,
that any enlightened, any polished society, contains a citizen so
completely blind, not to acknowledge his most natural duties; so very
absurd, not to admit his dearest interests; so completely besotted not
to perceive the danger he incurs in incessantly disturbing his fellow
creatures; or in following no other rule, than his momentary appetites?
Is not every human being who reasons in the least possible manner,
obliged to feel that society is advantageous to him; that he hath need
of assistance; that the esteem of his fellows is necessary to his own
individual happiness; provoked, that he has every thing to fear from
the wrath of his associates; that the laws menace whoever shall dare to
infringe them? Every man who has received a virtuous education, who
has in his infancy experienced the tender cares of a parent; who has in
consequence tasted the sweets of friendship; who has received kindness;
who knows the worth of benevolence; who sets a just value upon equity;
who feels the pleasure which the affection of our fellow creatures
procures for us; who endures the inconveniences which result from their
aversion who smarts under the sting which is inflicted by their
scorn, is obliged to tremble at losing, by his measures, such manifest
advantages--at incurring such, imminent danger. Will not the hatred of
others, the fear of punishment, his own contempt of himself, disturb his
repose every time that, turning, inwardly upon his own conduct, he shall
contemplate it under the same perspective as does his neighbour? Is
there then no remorse but for those who believe in incomprehensible
systems? Is the idea that we are tinder the eye of beings of whom we
have but vague notions, more forcible than the thought that we are
viewed by our fellow men; than the fear of being detected by ourselves;
than the dread of exposure; than the cruel necessity of becoming
despicable in our own eyes; than the wretched alternative, to be
constrained to blush guiltily, when we reflect on our wild career, and
the sentiments which it must infallibly inspire?
This granted, we shall reply deliberately to this Abady, that an atheist
is a man who understands nature, who studies her laws; who knows his own
nature; who feels what it imposes upon him. An atheist hath experience;
this experience proves to him every moment that vice can injure him;
that his most concealed faults, his most secret dispositions, may be
detected--may display his character in open day; this experience proves
to him that society is useful to his happiness; that his interest
authoritatively demands he should attach himself to the country that
protects him, which enables him to enjoy in security the benefits of
nature; every thing shews him that in order to be happy he must make
himself beloved; that his parent is for him the most certain of friends;
that ingratitude would remove him from his benefactor; that justice is
necessary to the maintenance of every association; that no man, whatever
way he his power, can be content with himself, when he knows he is an
object of public hatred. He who has maturely reflected upon himself,
upon his own nature, upon that of his associates, upon his own wants,
upon the means of procuring them, cannot prevent himself from becoming
acquainted with his duties--from discovering the obligations he owes to
himself, as well as those which he owes to others; from thence he has
morality, he has actual motives to confirm himself to its dictates; he
is obliged to feel, that these duties are imperious: if his reason be
not disturbed by blind passions, if his mind be not contaminated by
vicious habits, he will find that virtue is the surest road to felicity.
The atheists, as they are styled, or the fatalists, build their system
upon necessity: thus, their moral speculations, founded upon the nature
of things, are at least much more permanent, much more invariable, than
those which only rest upon systems that alter their aspect according
to the various dispositions of their adherents--in conformity with the
wayward passions of those who contemplate, them. The essence of things,
and the immutable laws of nature, are not subject to fluctuate; it
is imperative with the atheist, as he is facetiously called by the
theologian, to call whatever injures himself either vice or folly; to
designate that which injures others, crime; to describe all that is
advantageous to society, every thing which contributes to its permanent
happiness, virtue.
It will be obvious, then, that the principles of the miscalled atheist
are much less liable to be shaken, than those of the enthusiast, who
shall have studied a baby from his earliest Infancy; who should have
devoted not only his days, but his nights, to gleaning the scanty
portion of actual information that he scatters through his volumes;
they will have a much more substantive foundation than those of the
theologian, who shall construct his morality upon the harlequin scenery
of systems that so frequently change, even in his own distempered brain.
If the atheist, as they please to call those who differ in opinion with
themselves, objects to the correctness, of--their systems, he cannot
deny his own existence, nor that of beings similar to himself, by whom
he is surrounded; he cannot doubt the reciprocity of the relations that
subsist between them; he cannot question the duties which spring out
of these relations; Pyrrhonism, then, cannot enter his mind upon the
actual principles of morality; which is nothing more than the science of
the relations of beings living together in society.
If, however, satisfied with a barren, speculative knowledge of his
duties, the atheist of the theologian should not apply them in
his conduct--if, hurried along by the current of his ungovernable
passions--if, borne forward by criminal habits--if, abandoned to
shameful vices-if, possessing a vicious temperament, which he has
not been sedulous to correct--if, lending himself to the stream of
outrageous desires, he appears to forget his moral obligations, it by no
means follows, either that he hath no principles, or that his principles
are false: it can only be concluded from such conduct, that in the
intoxication of his passions, in the delirium of his habits, in the
confusion of his reason, he does not give activity to doctrines grounded
upon truth; that he forgets to give currency to ascertained principles;
that he may follow those propensities which lead him astray. In this,
indeed, he will have dreadfully descended to the miserable level of
the theologian, but he will nevertheless find him the partner of his
folly--the partaker of his insanity--the companion of his crime.
Nothing is, perhaps, more common among men, than a very marked
discrepancy between the mind and the heart; that is to say, between the
temperament, the passions, the habits the caprices, the imagination, and
the judgment, assisted by reflection. Nothing is, in fact, more rare,
than to find these harmoniously running upon all fours with each other;
it is, however, only when they do, that we see speculation influence
practice. The most certain virtues are those which are founded upon
the temperament of man. Indeed, do we not every day behold mortals
in contradiction with themselves? Does not their more sober judgment
unceasingly condemn the extravagancies to which their undisciplined
passions deliver them up? In short, doth not every thing prove to us
hourly, that men, with the very best theory, have sometimes the very
worst practice; that others with the most vicious theory, frequently
adopt the most amiable line of conduct? In the blindest systems, in
the most atrocious superstitions, in those which are most contrary to
reason, we meet with virtuous men, the mildness of whose character, the
sensibility of whose hearts, the excellence of whose temperament, re
conducts them to humanity, makes them fall back upon the laws of nature,
in despite of their furious theories. Among the adorers of the most
cruel, vindictive, jealous gods, are found peaceable, souls, who are
enemies to persecution; who set their faces against violence; who are
decidedly opposed to cruelty: among the disciples of a God filled with
mercy, abounding in clemency, are seen barbarous monsters; inhuman
cannibals: nevertheless, both the one and the other acknowledge, that
their gods ought to serve them for a model. Wherefore, then, do they not
in all things conform themselves? It is because the most wicked systems
cannot always corrupt a virtuous soul; that those which are most bland,
most gentle in their precepts, cannot always restrain hearts driven
along by the impetuosity of vice. The organization will, perhaps, be
always more potential than either superstition or religion. Present
objects, momentary interests, rooted habits, public opinion, have much
more efficacy than unintelligible theories, than imaginary systems,
which themselves depend upon the organic structure of the human frame.
The point in question then is, to examine if the principles of the
atheist, as he is erroneously called, be true, and not whether his
conduct be commendable? An atheist, having an excellent theory, founded
upon nature, grafted upon experience, constructed upon reason, who
delivers himself up to excesses, dangerous to himself, injurious to
society, is, without doubt, an inconsistent man. But he is not more to
be feared than a superstitious bigot; than a zealous enthusiast; or
than even a religious man who, believing in a good, confiding in an
equitable, relying on a perfect God, does not scruple to commit the
most frightful devastations in his name. An atheistical tyrant would
assuredly not be more to be dreaded than a fanatical despot. An
incredulous philosopher, however, is not so mischievous a being as an
enthusiastic priest, who either fans the flame of discord among his
fellow subjects, or rises in rebellion against his legitimate monarch.
Would, then, an atheist clothed with power, be equally dangerous as a
persecuting priest-ridden king; as a savage inquisitor; as a whimsical
devotee; or, as a morose bigot? These are assuredly more numerous in the
world than atheists, as they are ludicrously termed, whose opinions, or
whose vices are far from being in a condition to have an influence
upon society; which is ever too much hoodwinked by the priest, too much
blinded by prejudice, too much the slave of superstition, to be disposed
to give them a patient hearing.
An intemperate, voluptuous atheist, is not more dangerous to society
than a superstitions bigot, who knows how to connect licentiousness,
punic faith, ingratitude, libertinism, corruption of morals, with his
theological notions. Can it, however, be ingeniously imagined, that a
man, because he is falsely termed an atheist, or because he does not
subscribe to the vengeance of the most contradictory systems, will
therefore be a profligate debaucheé, malicious, and persecuting; that he
will corrupt the wife of his friend; will turn his own wife adrift;
will consume both his time and his money in the most frivolous
gratifications; will be the slave to the most childish amusements; the
companion of the most dissolute men; that he will discard all his
old friends; that he will select his bosom confidents from the brazen
betrayers of their native land--from among the hoary despoilers of
connubial happiness--from out of the ranks of veteran gamblers; that he
will either break into his neighbour's dwelling, or cut his throat;
in short, that he will lend himself to all those excesses, the most
injurious to society, the most prejudicial to himself, the most
deserving public castigation? The blemishes of an atheist, then, as the
theologian styles him, have not any thing more extraordinary in them
than those of the superstitious man; they possess nothing with which his
doctrine can be fairly reproached. A tyrant, who should be incredulous,
would not be a more incommodious scourge to his subjects, than a
theological autocrat, who should wield his sceptre to the misery of his
people. Would the nation of the latter feel more happy, from the
mere circumstance that the tyger who governed it believed in the most
abstract systems, heaped the most sumptuous presents on the priests, and
humiliated himself at their shrine? At least it must be acknowledged,
according to the shewing of the theologian himself, that under
the dominion of the atheist, a nation would not have to apprehend
superstitious vexations; to dread persecutions for opinion; to fear
proscriptions for ill-digested systems; neither would it witness those
strange outrages that have sometimes been Committed for the interests
of heaven, even under the mildest monarchs. If it was the victim to the
turbulent passions of an unbelieving prince, the sacrifice to the folly
of a sovereign who should be an infidel, it would not, at least, suffer
from his blind infatuation, for theological systems which he does not
understand; nor from his fanatical zeal, which of all the passions
that infest monarchs, is ever the most destructive, always the most
dangerous. An atheistical tyrant, who should persecute for opinions,
would be a man not consistent with his own principles; he could not
exist; he would not, indeed, according to the theologian, be an atheist
at most, he would only furnish one more example, that mortals much
more frequently follow the blind impulse of their passions, the more
immediate stimulus of their interest, the irresistible torrent of their
temperament, than their speculations, however grave, however wise.
It is, at least, evident, that an atheist has one pretext less than a
credulous prince, for exercising his natural wickedness.
Indeed, if men condescended to examine things coolly, they would find
that on this earth the name of God is but too frequently made use of as
a motive to indulge the worst of human passions. Ambition, imposture,
and tyranny, have often formed a league to avail themselves of its
influence, to the end that they might blind the people, and bend them
beneath a galling yoke: the monarch sometimes employs it to give a
divine lustre to his person--the sanction of heaven to his rights--the
confidence of its votaries to his most unjust, most extravagant whims.
The priest frequently uses it to give currency to his pretensions, to
the end that he may with impunity gratify his avarice, minister to his
pride, secure his independence. The vindictive, enraged, superstitious
being, introduces the cause of his gods, that he may give free scope to
his fury, which he qualifies with zeal. In short, superstition becomes
dangerous, because it justifies those passions, lends legitimacy to
those crimes, holds forth as commendable those excesses, of which it
does not fail to gather the fruit: according to its ministers, every
thing is permitted to revenge the most high: thus the name of the
Divinity is made use of to authorize the most baneful actions, to
palliate the most injurious transgressions. The atheist, as he is
called, when he commits crimes, cannot, at least, pretend that it is
his gods who command them, or who clothe them with the mantle of their
approval, this is the excuse the superstitious being offers for his
perversity; the tyrant for his persecutions; the priest for his cruelty,
and for his sedition; the fanatic for the ebullition of his boiling
passions; the penitent for his inutility.
"They are not," says Bayle, "the general opinions of the mind, but the
passions, which determine us to act." Atheism, as it is called, is a
system which will not make a good man wicked but it may, perhaps, make
a wicked man good. "Those," says the same author, "who embraced the
sect of Epicurus, did not become debaucheés because they had adopted
the doctrine of Epicurus; they only lent themselves to the system, then
badly understood, because they were debaucheés." In the same manner, a
perverse man may embrace atheism, because he will flatter himself, that
this system will give full scope to his passions: he will nevertheless
be deceived. Atheism, as it is called, if well understood, is founded
upon nature and upon reason, which never can, like superstition, either
justify or expiate the crimes of the profligate.
From the diffusion of doctrines which make morality depend upon
unintelligible, incomprehensible systems, that are proposed to man for
a model, there has unquestionably resulted very great inconvenience.
Corrupt souls, in discovering, how much each of these suppositions
are erroneous or doubtful, give loose to the rein of their vices, and
conclude there are not more substantive motives for acting well; they
imagine that virtue, like these fragile systems, is merely chimerical;
that there is not any cogent solid reason for practising it in this
world. Nevertheless, it must be evident, that it is not as the disciples
of any particular tenet, that we are bound to fulfil the duties of
morality; it is as men, living together in society, as sensible beings
seeking to secure to ourselves a happy existence, that we should feel
the moral obligation. Whether these systems maintain their ground, or
whether the do not, our duties will remain the same; our nature, if
consulted, will incontestibly prove, that _vice is a decided evil, that
virtue is an actual, a substantial good_.
If, then, there be found atheists who have denied the distinction
of good and evil, or who have dared to strike at the foundations of
morality; we ought to conclude, that upon this point they have reasoned
badly; that they have neither been acquainted with the nature of man,
nor known the true source of his duties; that they have falsely imagined
that ethics, as well as theology, was only an ideal science; that the
fleeting systems once destroyed, there no longer remained any bonds
to connect mortals. Nevertheless, the slightest reflection would have
incontestibly proved, that morality is founded upon immutable relations
subsisting between sensible, intelligent, sociable beings; that without
virtue, no society can maintain itself; that without putting the curb on
his desires, no mortal can conserve himself: man is constrained from
his nature to love virtue, to dread crime, by the same necessity that
obliges him to seek happiness, and fly from sorrow: thus nature compels
him to place a distinction between those objects which please, and those
objects Which injure him. Ask a man, who is sufficiently irrational to
deny the difference between virtue and vice, if it would be indifferent
to him to be beaten, robbed, calumniated, treated with ingratitude,
dishonoured by his wife, insulted by his children, betrayed by his
friend? His answer will prove to you, that whatever he may say, he
discriminates the actions of mankind; that the distinction between good
and evil, does not depend either upon the conventions of men, or
upon the ideas which they may have of particular systems; upon the
punishments or upon the recompenses which attend mortals in a future
existence.
On the contrary, an atheist, as he is denominated, who should reason
with justness, would feel himself more interested than another in
practising those virtues to which he finds his happiness attached in
this world. If his views do not extend themselves beyond the limits of
his present existence, he must, at least, desire to see his days roll
on in happiness and in peace. Every man, who during the calm of his
passions, falls back upon himself, will feel that his interest invites
him to his own preservation; that his felicity rigorously demands he
should take the necessary means to enjoy life peaceably that it becomes
an imperative duty to himself to keep his actual abode free from alarm;
his mind untainted by remorse. Man oweth something to man, not merely
because he would offend any particular system, if he was to injure his
fellow creature; but because in doing him an injury he would offend a
man; would violate the laws of equity; in the maintenance of which every
human being finds himself interested.
We every day see persons who are possessed of great talents, who have
very extensive knowledge, who enjoy very keen penetration, join to
these advantages a very corrupt heart; who lend, themselves to the most
hideous vices: their opinions may be true in some respects, false in a
great many others; their principles may be just, but their inductions
are frequently defective; very often precipitate. A man may embrace
sufficient knowledge to detect some of his errors, yet command too
little energy to divest himself of his vicious propensities. Man is
a being whose character depends upon his organization, modified
by habit--upon his temperament, regulated by education--upon his
propensities, marshalled by example--upon his; passions, guided by
his government; in short, he is only what transitory or permanent
circumstances make him: his superstitious ideas are obliged to yield to
this temperament; his imaginary systems feel a necessity to accommodate
themselves to his propensities; his theories give way to his interests.
If the system which constitutes man an atheist in the eyes of this
theologic friend, does not remove him from the vices with which he was
anteriorly tainted, neither does it tincture him with any new ones;
whereas, superstition furnishes its disciples with a thousand pretexts
for committing evil without repugnance; induces them even to applaud
themselves for the commission of crime. Atheism, at least, leaves men
such as they are; it will neither increase a man's intemperance, nor
add to his debaucheries, it will not render him more cruel than his
temperament before invited him to be: whereas superstition either
lacks the rein to the most terrible passions, gives loose to the most
abominable suggestions, or else procures easy expiations for the most
dishonourable vices. "Atheism," says Chancellor Bacon, "leaves to man
reason, philosophy, natural piety, laws, reputation, and every thing
that can serve to conduct him to virtue; but superstition destroys all
these things, and erects itself into a tyranny over the understandings
of men: this is the reason why atheism never disturbs the government,
but renders man more clear-sighted, as seeing nothing beyond the bounds
of this life." The same author adds, "that the times in which men
have turned towards atheism, have been the most tranquil; whereas
superstition has always inflamed their minds, and carried them on to
the greatest disorders; because it infatuates the people with novelties,
which wrest from and carry with them all the authority of government."
Men, habituated to meditate, accustomed to make study a pleasure, are
not commonly dangerous citizens: whatever may be their speculations,
they never produce sudden revolutions upon the earth. The winds of the
people, at all times susceptible to be inflamed by the marvellous, their
dormant passions liable to be aroused by enthusiasm, obstinately resist
the light of simple truths; never heat themselves for systems that
demand a long train of reflection--that require the depth of the
most acute reasoning. The system of atheism, as the priests choose to
denominate it, can only be the result of long meditation; the fruit of
connected study; the produce of an imagination cooled by experience: it
is the child of reason. The peaceable Epicurus never disturbed Greece;
his philosophy was publicly taught in Athens during many centuries; he
was in incredible favour with his countrymen, who caused statues to be
erected to him; he had a prodigious number of friends, and his school
subsisted for a very long period. Cicero, although a decided enemy
to the Epicureans, gives a brilliant testimony to the probity both
of Epicurus and his disciples, who were remarkable for the inviolable
friendship they bore each other. In the time of Marcus Aurelius, there
was at Athens a public professor of the philosophy of Epicurus, paid
by that emperor, who was himself a stoic. Hobbes did not cause blood to
flow in England, although in his time, religious fanaticism made a king
perish on the scaffold. The poem of Lucretius caused no civil wars
in Rome; the writings of Spinosa did not excite the same troubles in
Holland as the disputes of Gomar and D'Arminius. In short, we can defy
the enemies to human reason to cite a single example, which proves in a
decisive manner that opinions purely philosophical, or directly contrary
to superstition, have ever excited disturbances in the state. Tumults
have generally arisen from theological notions, because both princes and
people have always foolishly believed they ought to take a part in
them. There is nothing so dangerous as that empty philosophy, which
the theologians have combined with their systems. It is to philosophy,
corrupted by priests, that it peculiarly belongs to blow up the embers
of discord; to invite the people to rebellion; to drench the earth with
human blood. There is, perhaps, no theological question, which has not
been the source of immense mischief to man; whilst all the writings of
those denominated atheists, whether ancient or modern, have never caused
any evil but to their authors; whom dominant imposture has frequently
immolated at his deceptive shrine.
The principles of atheism are not formed for the mass of the people,
who are commonly under the tutelage of their priests; they are
not calculated for those frivolous capacities, not suited to those
dissipated minds, who fill society with their vices, who hourly afford
evidence of their own inutility; they will not gratify the ambitious;
neither are they adapted to intriguers, nor fitted for those restless
beings who find their immediate interest in disturbing the harmony
of the social compact: much less are they made for a great number of
persons, who, enlightened in other respects, have not sufficient courage
to divorce themselves from the received prejudices.
So many causes unite themselves to confirm man in those errors which he
draws in with his mother's milk, that every step that removes him from
these endeared fallacies, costs him uncommon pain. Those persons who
are most enlightened, frequently cling on some side to the general
prepossession. By giving up these revered ideas, we feel ourselves, as
it were, isolated in society: whenever we stand alone in our opinions,
we no longer seem to speak the language of our associates; we are apt
to fancy ourselves placed on a barren, desert island, in sight of a
populous, fruitful country, which we can never reach: it therefore
requires great courage to adopt a mode of thinking that has but few
approvers. In those countries where human knowledge has made some
progress; where, besides, a certain freedom of thinking is enjoyed, may
easily be found a great number of deicolists, theists, or incredulous
beings, who, contented with having trampled under foot the grosser
prejudices of the illiterate, have not dared to go back to the
source--to cite the more subtle systems before the tribunal of reason.
If these thinkers did not stop on the road, reflection would quickly
prove to them that those systems which they have not the fortitude
to examine, are equally injurious to sound ratiocination, fully
as revolting to good sense, quite as repugnant to the evidence
of experience, as any of those doctrines, mysteries, fables, or
superstitious customs, of which they have already acknowledged the
futility; they would feel, as we have already proved, that all these
things are nothing more than the necessary consequences of those
primitive errors which man has indulged for so many ages in succession;
that in admitting these errors, they no longer have any rational cause
to reject the deductions which the imagination has drawn from them. A
little attention would distinctly shew them, that it is precisely these
errors that are the true cause of all the evils of society; that those
endless disputes, those sanguinary quarrels, to which superstition and
the spirit of party every instant give birth, are the inevitable effects
of the importance they attach to errors which possess all the means of
distraction, that scarcely ever fail to put the mind of man into a state
of combustion. In short, nothing is more easy than to convince ourselves
that imaginary systems, not reducible to comprehension, which are always
painted under terrific aspects, must act upon the imagination in a
very lively manner, must sooner or later produce disputes--engender
enthusiasm--give birth to fanaticism--end in delirium.
Many persons acknowledge, that the extravagances to which superstition
lends activity, are real evils; many complain of the abuse of
superstition, but there are very few who feel that this abuse, together
with the evils, are the necessary consequences of the fundamental
principles of all superstition; which are founded upon the most grievous
notions, which rest themselves on the most tormenting opinions. We
daily see persons undeceived upon superstitious ideas, who nevertheless
pretend that this superstition "is salutary for the people;" that
without its supernatural magic, they could not be kept within due
bounds; in other words, could not be made the voluntary slaves of the
priest. But, to reason thus, is it not to say, poison is beneficial to
mankind, that therefore it is proper to poison them, to prevent them
from making an improper use of their power? Is it not in fact to pretend
it is advantageous to render them absurd; that it is a profitable course
to make them extravagant; wholesome to give them an irrational bias;
that they have need of hobgoblins to blind them; require the most
incomprehensible systems to make them giddy; that it is imperative
to submit them either to impostors or to fanatics, who will avail
themselves of their follies to disturb the repose of the world? Again,
is it an ascertained fact, does experience warrant the conclusion, that
superstition has a useful influence over the morals of the people? It
appears much more evident, is much better borne out by observation,
falls more in with the evidence of the senses, that it enslaves them
without rendering them better; that it constitutes an herd of ignorant
beings, whom panic terrors keep under the yoke of their task-masters;
whom their useless fears render the wretched instruments of towering
ambition--of rapacious tyrants; of the subtle craft of designing
priests: that it forms stupid slaves, who are acquainted with no other
virtue, save a blind submission to the most futile customs, to which
they attach a much more substantive value than to the actual virtues
springing out of the duties of morality; or issuing from the social
compact which has never been made known to them. If by any chance,
superstition does restrain some few individuals, it has no effect on
the greater number, who suffer themselves to be hurried along by the
epidemical vices with which they are infected: they are placed by it
upon the stream of corruption, and the tide either sweeps them away,
or else, swelling the waters, breaks through its feeble mounds, and
involves the whole in one undistinguished mass of ruin. It is in those
countries where superstition has the greatest power, that will always
be found the least morality. Virtue is incompatible with ignorance; it
cannot coalesce with superstition; it cannot exist with slavery: slaves
can only be kept in subordination by the fear of punishment; ignorant
children are for a moment intimidated by imaginary terrors. But freemen,
the children of truth, have no fears but of themselves; are neither to
be lulled into submission by visionary duties, nor coerced by fanciful
systems; they yield ready obedience to the evident demonstrations of
virtue; are the faithful, the invulnerable supporters of solid systems;
cling with ardour to the dictates of reason; form impenetrable
ramparts round their legitimate sovereigns; and fix their thrones on an
immoveable basis, unknown to the theologian; that cannot be touched with
unhallowed hands; whose duration will be commensurate with the existence
of time itself. To form freemen, however, to have virtuous citizens,
it is necessary to enlighten them; it is incumbent to exhibit truth to
them; it is imperative to reason with them; it is indispensable to make
them feel their interests; it is paramount to learn them to respect
themselves; they must be instructed to fear shame; they must be excited
to have a just idea of honour; they must be made familiar with the value
of virtue, they must be shewn substantive motives for following its
lessons. How can these happy effects ever be expected from the polluted
fountains of superstition, whose waters do nothing more than degrade
mankind? Or how are they to be obtained from the ponderous, bulky yoke
of tyranny, which proposes nothing more to itself, than to vanquish them
by dividing them; to keep them in the most abject condition by means of
lascivious vices, and the most detestable crimes?
The false idea, which so many persons have of the utility of
superstition, which they, at least, judge to be calculated to restrain
the licentiousness of the illiterate, arise from the fatal prejudice
that it is a useful error; that truth may be dangerous. This principle
has complete efficacy to eternize the sorrows of the earth: whoever
shall have the requisite courage to examine these things, will without
hesitation acknowledge, that all the miseries of the human race are to
be ascribed to his errors; that of these, superstitious error must he
the most prejudicial, from the importance which is usually attached to
it; from the haughtiness with which it inspires sovereigns; from the
worthless condition which it prescribes to subjects; from the phrenzy
which it excites among the vulgar. We shall, therefore, be obliged to
conclude, that the superstitious errors of man, rendered sacred by time,
are exactly those which for the permanent interest of mankind, for the
well-being of society, for the security of the monarch himself,
demand the most complete destruction; that it is principally to their
annihilation, the efforts of a sound philosophy ought to be directed. It
is not to be feared, that this attempt will produce either disorders or
revolutions: the more freedom shall accompany the voice of truth, the
more convincing it will appear; although the more simple it shall
be, the less it will influence men, who are only smitten with the
marvellous; even those individuals who most sedulously seek after truth,
who pursue it with the greatest ardour, have frequently an irresistible
inclination, that urges them on, and incessantly disposes them to
reconcile error with its antipode. That great master of the art of
thinking, who holds forth to his disciples such able advice, says, with
abundant reason, "that there is nothing but a good and solid philosophy,
which can, like another Hercules, exterminate those monsters called
popular errors: it is that alone which can give freedom to the human
mind."
Here is, unquestionably, the true reason why atheism, as it is called,
of which hitherto the principles have not been sufficiently developed,
appears to alarm even those persons who are the most destitute of
prejudice. They find the interval too great between vulgar superstition
and an absolute renunciation of it; they imagine they take a wise medium
in compounding with error; they therefore reject the consequences, while
they admit the principle; they preserve the shadow and throw away the
substance, without foreseeing that, sooner or later, it must, by its
obstetric art, usher into the world, one after another, the same
follies which now fill the heads of bewildered human beings, lost in
the labyrinths of incomprehensible systems. The major part of the
incredulous, the greater number of reformers, do no more than prune a
cankered tree, to whose root they dare not apply the axe; they do
not perceive that this tree will in the end produce the same fruit.
Theology, or superstition, will always be an heap of combustible matter:
brooded in the imagination of mankind, it will always finish by causing
the most terrible explosions. As long as the sacerdotal order shall have
the privilege of infecting youth--of habituating their minds to tremble
before unmeaning words--of alarming nations with the most terrific
systems, so long will fanaticism be master of the human mind; imposture
will, at its pleasure, cast the apple of discord among the members of
the state. The most simple error, perpetually fed, unceasingly modified,
continually exaggerated by the imagination of man, will by degrees
assume a collossal figure, sufficiently powerful to upset every
institution; amply competent to the overthrow of empires. Theism is a
system at which the human mind cannot make a long sojourn; founded upon
error, it will, sooner or later, degenerate into the most absurd, the
most dangerous superstition.
Many incredulous beings, many theists, are to be met with in those
countries where freedom of opinion reigns; that is to say, where the
civil power has known how to balance superstition. But, above all,
atheists as they are termed, will be found in those nations where,
superstition, backed by the sovereign authority, most enforces the
ponderosity of its yoke; most impresses the volume of its severity;
imprudently abuses its unlimited power. Indeed, when in these kind of
countries, science, talents, the seeds of reflection, are not entirely
stifled, the greater part of the men who think, revolt at the crying
abuses of superstition; are ashamed of its multifarious follies; are
shocked at the corruption of its professors; scandalized at the tyranny
of its priests: are struck with horror at those massive chains which
it imposes on the credulous. Believing with great reason, that they can
never remove themselves too far from its savage principles, the system
that serves for the basis of such a creed, becomes as odious as the
superstition itself; they feel that terrific systems can only be
detailed by cruel ministers; these become detestable objects to every
enlightened, to every honest mind, in which either the love of equity,
or the sacred fire of freedom resides; to every one who is the advocate
of humanity--the indignant spurner of tyranny. Oppression gives a spring
to the soul; it obliges man to examine closely into the cause of his
sorrows; misfortune is a powerful incentive, that turns the mind to
the side of truth. How formidable a foe must not outraged reason be to
falsehood? It at least throws it into confusion, when it tears away its
mask; when it follows it into its last entrenchment; when it proves,
beyond contradiction, that _nothing is so dastardly as delusion
detected, or tyrannic power held at bay._