DE TRIBUS IMPOSTORIBUS,
A. D. 1230.
THE THREE IMPOSTORS
TRANSLATED
(with Notes and Comments)
FROM A FRENCH MANUSCRIPT OF THE WORK WRITTEN IN THE YEAR 1716,
WITH A DISSERTATION ON THE ORIGINAL TREATISE
AND
A BIBLIOGRAPHY OF THE VARIOUS EDITIONS
BY
ALCOFRIBAS NASIER, THE LATER.
PRIVATELY PRINTED
FOR THE SUBSCRIBERS.
1904.
AN INDEX EXPURGATORIUS.
The man who marks or leaves with pages bent
The volume that some trusting friend has lent,
Or keeps it over long, or scruples not
To let its due returning be forgot;
The man who guards his books with miser's care,
And does not joy to lend them, and to share;
The man whose shelves are dust begrimed and few,
Who reads when he has nothing else to do;
The man who raves of classic writers, but
Is found to keep them with their leaves uncut;
The man who looks on literature as news,
And gets his culture from the book reviews;
Who loves not fair, clean type, and margins wide--
Or loves these better than the thought inside;
Who buys his books to decorate the shelf,
Or gives a book he has not read himself;
Who reads from priggish motives, or for looks,
Or any reason save the love of books--
Great Lord, who judgest sins of all degrees,
Is there no little private hell for these?
Edition 352 copies.
12 on large paper.
INTRODUCTION.
This pamphlet in its present form is the result of an inquiry into the
characters represented in a historical grade of the Ancient Accepted
Scottish Rite, and the probability of their having existed at the
date mentioned in the said grade. Few appeared to have any very clear
notion of the relation of the characters to the period--Frederick
II. being confounded with his grand-father, Frederick Barbarossa--and
the date of the supposed foundation of the Order of Teutonic Knights,
1190, being placed as the date of the papacy of Oronata, otherwise
Honorius III. Inquiry being made of one in authority as to the facts
in the case--he being supposed to know--elicited the reply that the
matter had been called to his attention some months previous by an
investigator--now deceased--but the matter had been dropped. It was
also surmised by the same authority that an error might have been
made by one of the committee having ritualistic matter in charge--but
he, having also been gathered to his fathers, was not available
for evidence.
It is stated that the action took place when Frederick II. was Emperor
of Germany, and Honorius III. presided over spiritual conditions; but
this Pope, according to Haydn's Dictionary of Dates, reigned 1216-1227,
and the dissertation on the pamphlet names Gregory IX., successor
to Honorius, (1227-1241) as the Pope against whom the treatise was
written. The infamous book mentioned in the representation no one
seemed to have any knowledge of. Inquiry made concerning the treatise
at various libraries supposed to possess it, and of various individuals
who might know something of it, elicited but the information that it
was purely "legendary," that, "it had no existence except by title,"
and that "it was an item of literature entirely lost."
Having been a book collector and a close reader of book catalogs for
over twenty-five years, I had never noted any copy offered for sale,
but a friend with the same mania for books, had seen a copy mentioned
in a German catalog, and being interested in "de tribus Impostoribus"
for reasons herein mentioned, had sent for and procured the same--an
edition of a Latin version compiled from a Ms. 1598, with a foreword
in German. The German was familiar to him, but the Latin was not
available.
About the same time I found in a catalog of a correspondent of
mine at London, a book entitled "Les Trois Imposteurs. De Tribus
Impostoribus et dissertation sur le livre des Trois Imposteurs,
sm. 4to. Saec. XVIII.," and succeeded in purchasing it.
The manuscript is well written, and apparently by two different
hands, which would be probable from the facts set forth in the
"Dissertation." A copy of the translation from the Latin is probably
deposited in the library of Duke Eugene de Subaudio as set forth in
the colophon at end of the manuscript.
The manuscript is written in the French of the period, and is dated in
the colophon as 1716. The discovery of the original Latin document is
mentioned in the "Dissertation" as about 1706. It has been annotated
by another hand, as shown by foot notes, and several inserted sheets
containing notes in still another hand, were written evidently about
1746, as one of the sheets is a portion of a letter postmarked 4e
Aout in latter year.
I append a bibliography from Weller's Latin reprint of 1598 which will
show that the pamphlet has "been done before"; but it will be noted
that English versions are not so plenty as those in other tongues,
and but one is known to have been printed in the United States.
I must acknowledge my indebtedness to Doctissimus vir Harpocrates,
Col. F. Montrose, and Maj. Otto Kay for valued assistance in languages
with which I am not thoroughly familiar, and also to Mr. David
Hutcheson, of the Library of Congress, for favors granted.
Ample apologies will be found for the treatise in the several
introductions quoted from various editions, and those fond of literary
curiosities will certainly be gratified by its appearance in the
twentieth century.
A. N.
BIBLIOGRAPHY.
In 1846, Emil Weller published "De Tribus Impostoribus," and also
a later edition in 1876, at Heilbronn, from a Latin copy of one of
the only four known to be in existence and printed in 1598. The copy
from which it was taken, consisting of title and forty-six leaves,
quarto, is at the Royal Library at Dresden, and was purchased for
one hundred gulden.
The other three, according to Ebert in his "Bibliographical Lexicon,"
are as follows: one in the Royal Library at Paris, one in the Crevanna
Library and the other in the library of Renouard.
An edition was published at Rackau, in Germany, in 1598, and Thomas
Campanella (1636), in his "Atheismus Triumphatus," gives the year of
its first publication as 1538.
Florimond Raimond (otherwise Louis Richeome,) claims to have seen a
copy owned by his teacher, Peter Ramus, who died in 1572.
All the talk of theological critics that the booklet was first printed
in the seventeenth century, is made out of whole cloth.
There is nothing modern about the edition of 1598. It may be compared,
for example, with Martin Wittel's print of the last decade of the
sixteenth century, by which it is claimed that it could not have
been printed then, as the paper and printing of that period closely
resembles that of the eighteenth century.
With the exception of the religious myths, few writings of the dark
ages have had as many hypotheses advanced in regard to origin as
there have been regarding this one.
According to John Brand it had been printed at Krakau, according to
others, in Italy or Hungary as a translation of an Arabic original
existing somewhere in France.
William Postel mentions a tract "de Tribus Prophetis," and gives
Michael Servetus, a Spanish doctor, as the author.
The Capuchin Monk Joly, in Vol. III of his "Conference of Mysteries,"
assures us that the Huguenot, Nic. Barnaud, in 1612, on account of
an issue of "de Tribus Impostoribus," was excommunicated as its author.
Johann Mueller, in his "Besiegten Atheismus," (Conquered Atheism),
mentions a certain Nachtigal who published at Hague, in 1614,
"De Trib. Imp.," and was therefore exiled.
Mosheim and Rousset accuse Frederick II as the author with the
assistance of his Chancellor, Petrus de Vineis. Vineis, however,
declares himself opposed even to the fundamental principles of the
book, and in his "Epist. Lib. 1, ch. 31, p. 211," says he never had
any idea of it.
Others place the authorship with Averroes, Peter Arretin and Petrus
Pomponatius. Heinrich Ernst accuses the above mentioned Postel. Postel
attributes it to Servetus, who, in turn, places it at the door of
the Huguenot Barnaud.
The instigator of the treatise, it is claimed, should have been
Julius Cesar Vanini, who was burned at Toulouse in 1619, or Ryswick,
who suffered at the stake in Rome in 1612.
Other persons accused of the authorship are Macchiavelli, Rabelais,
Erasmus, Milton (John, born 1608,) a Mahometan named Merula, Dolet,
and Giordano Bruno.
According to Campanella, to whom the authorship was attributed
occasionally, Muret, or Joh. Franz. Poggio, were responsible. Browne
says it was Bernhard Ochini, and Maresius lays it to Johann Boccaccio.
The "three cheats" are Moses, Jesus and Mahomet, but the tracts of
each of the latter alleged authors treat only of Moses, of whom they
say that his assertions in Genesis will not hold water, and cannot
be proved.
Weller, in his edition of 1876, speaking of the copy of 1598, says
that this issue should never be compared with any of the foregoing.
Many authors have written "de Tribus Impostoribus" because they had
some special object in view; for instance, John Bapt. Morinus, when
he edited, under the name of Vincentius Panurgius, in Paris, 1654,
an argument against Gassendi, Neure, and Bernier.
Joh. Evelyn with a "Historia de tribus hujus seculi
famosis Impostoribus," Padre Ottomano, Mahomed Bei, otherwise
Joh. Mich. Cigala, and Sabbatai Sevi (English 1680, German 1669,)
[1] Christian Kortholt "de Tribus Impostoribus Magnus," (Kiel 1680 and
Hamburg 1701,) against Herbert, Hobbes and Spinosa, Hadrian Beverland,
Perini del Vago, Equitis de Malta, "Epistolium ad Batavum in Brittania
hospitem de tribus Impostoribus," (Latin and English 1709.)
Finally, Michael Alberti, under the name of Andronicus, published
a "Tractatus Medico-historicus de tribus Impostoribus," which
he named the three great Tempters of Humanity: 1. Tea and
Coffee. 2. Laziness. 3. Home apothecaries.
Cosmopoli Bey (Peter Martin Roman), issued at Russworn in Rostock in
1731, and a new edition of same treatise--De Trib. Imp.--1738 and 1756.
For a long time scholars confused the genuine Latin treatise with a
later one. De la Monnoye fabricated a long dissertation in which he
denied the existence of the original Latin edition, but received a
well merited refutation at the hands of P. F. Arpe.
The false book is French--"La vie et l'esprit de Mr. Benoit
Spinoza." [2] The author of the first part was Hofrath Vroes, in
Hague, and the second was written by Dr. Lucas. It made its first
appearance at Hague 1719, and later in 1721, under the title "de
Tribus Impostoribus," des Trois Imposteurs. Frankfort-on-the-Main at
the expense of the Translator (i. e. Rotterdam.)
Richard la Selve prepared a third edition under the original title of
"The Life of Spinoza," by one of his Disciples. Hamburgh (really in
Holland,) 1735.
In 1768 there was printed by M. M. Rey, at Amsterdam, a new edition
called a "Treatise of the Three Impostors;" immediately after another
edition appeared at Yverdoner 1768, another in Holland 1775, and a
later one in Germany 1777.
The contents of "L'esprit de Spinoza" (German) by Spinoza II, or
Subiroth Sopim--Rome, by Widow Bona Spes 5770--(Vieweg in Berlin 1787,)
are briefly Chap. I, Concerning God. Chap. II, Reasons why men have
created an invisible Being which is commonly called God. Chap. III,
What the word Religion signifies, and how and why so many of these
Religions have crept into the world. Chap. IV, Evident truths. Chap. V,
Of the Soul. Chap. VI, Of Ghosts, Demons, etc. Then follows fifteen
chapters which are not in the treatise (? Edition 1598.)
The following became known by reason of peculiarities of their
diction: 1. Ridiculum et imposturae in omni hominum religione,
scriptio paradoxa, quam ex autographo gallico Victoris Amadei
Verimontii ob summam rei dignitatem in latinum sermonem transtulit †††
1746. Which according to Masch consists of from five to six sheets and
follows the general contents, but not in the order of the original
edition. 2. A second. Quaedam deficiunt, s. fragmentum de libro de
tribus impostoribus. Fifty-one pages is a fragment. 3. One mentioned
by Gottsched. De impostoris religionum breve. Compendium descriptum
ab exemplari MSto. quod in Bibliotheca Jo. Fried. Mayeri, Berolini
Ao. 1716, publice distracta deprehensum et a Principe Eugenio de
Sabaudio 80 Imperialibus redemptum fuit. (forty-three pages.) The
greater part of the real book in thirty-one paragraphs, the ending
of which is Communes namque demonstrationes, quae publicantur,
nec certae, nec evidentes, sunt, et res dubias per alias saepe
magias dubias probant, adeo ut exemplo eorum, qui circulum currunt,
ad terminum semper redeant, a quo currere inceperunt. Finis. [3] A
German translation of this is said to be in existence. 4. According to
a newspaper report of 1716, there also should exist an edition which
begins: Quamvis omnium hominem intersit nosse veritatem, rari tamen
boni illi qui eam norunt, etc., [4] and ends, Qui veritatis amantes
sunt, multum solatii inde capient, et hi sunt, quibus placere gestimus,
nil curantes mancipia, quae praejudicia oraculorum--infallibilium
loco venerantur.
5. Straube in Vienna made a reprint of the edition of 1598 in 1753.
6. A new reprint is contained in a pamphlet edited by C. C. E. Schmid
and almost entirely confiscated, entitled: Zwei seltene
antisupernaturalistische manuscripte. Two rare anti-supernaturalistic
manuscripts. (Berlin, Krieger in Giessen, 1792.)
7. There recently appeared through W. F. Genthe an edition, De
impostura religionum compendium s. liber de tribus impostoribus,
Leipsic, 1833.
8. Finally, through Gustav Brunet of Bordeaux an edition founded
upon the text of the 1598 edition was produced with the title, de
Tribus Impostoribus, MDIIC. Latin text collated from the copy of the
Duke de la Valliere, now in the Imperial Library; [5] enlarged with
different readings from several manuscripts, etc., and philologic and
bibliographical notes by Philomneste Junior, Paris, 1861 (?1867). Only
237 copies printed, and is out of print and rare.
9. An Italian translation of the same appeared in 1864 by Daelli in
Milan with title as above.
10. A Spanish edition also exists taken from the same source and
under the same title. London (Burdeos) 1823.
Note. All the preceding Bibliography is from the edition of Emil
Weller, Heilbronn 1876.--A. N.
The only edition known to have been printed in the United States
was entitled "The Three Impostors." Translated (with notes and
illustrations) from the French edition of the work, published at
Amsterdam, 1776. Republished by G. Vale, Beacon Office, 3 Franklin
Square, New York, 1846, 84pp. 12o. A copy is in the Congressional
Library at Washington.
From this I transcribe the following notes:
NOTE BY THE AMERICAN PUBLISHER.
We publish this valuable work, for the reasons contained in the
following Note, of which we approve:
NOTE BY THE BRITISH PUBLISHER.
The following little book I present to the reader without any remarks
on the different opinions relative to its antiquity; as the subject is
amply discussed in the body of the work, and constitutes one of its
most interesting and attractive features. The Edition from which the
present is translated was brought me from Paris by a distinguished
defender of Civil and Religious Liberty: and as my friend had an
anxiety from a thorough conviction of its interest and value, to
see it published in the English Language, I have from like feelings
brought it before the public, and I am convinced that it is eminently
calculated to promote the cause of Freedom, Justice and Morality.
J. Myles.
PREFACE BY THE TRANSLATOR.
The Translator of the following little treatise deems it necessary to
say a few words as to the object of its publication. It is given to
the world, neither with a view to advocate Scepticism, nor to spread
Infidelity, but simply to vindicate the right of private judgment. No
human being is in a position to look into the heart, or to decide
correctly as to the creed or conduct of his fellow mortals; and the
attributes of the Deity are so far beyond the grasp of limited reason,
that man must become a God himself before he can comprehend them. Such
being the case, surely all harsh censure of each other's opinions and
actions ought to be abandoned; and every one should so train himself
as to be enabled to declare with the humane and manly philosopher
"Homo sum, nihil humani me alienum puto."
Dundee, September 1844.
The Vale production is evidently translated from an edition derived
from the Latin manuscript which is the basis of the translation
given in this volume. The variations in the text of each not being
important, but simply due to the different modes of expression of
the translators--the ideas conveyed being the same.
The Treatise in Vale's edition concludes with the following:
"Happy the man who, studying Nature's laws,
Through known effects can trace the secret cause;
His mind possessing in a quiet state,
Fearless of Fortune, and resigned to Fate."
--Dryden's Virgil. Georgics Book II, l. 700.
There is also in the Library of Congress a volume entitled
"Traité des Trois Imposteurs." En Suisse de l'imprimerie
philosophique--1793. Boards 3 1/2 × 5 3/4 inches, containing the
Treatise proper 112 pp. Sentimens sur le traite des trois imposteurs,
(De la Monnaye) 32 pp. Response a la dissertation de M. de la Monnaye
19 pp. signed J. L. R. L. and dated at Leyden 1 Jan., 1716, to which
this note is appended: "This letter is from Sieur Pierre Frederic
Arpe, of Kiel, in Holstein, author of the apology of Vanini, printed
at Rotterdam in 8o, 1712." The letter contains the account of the
discovery of the original Latin manuscript at Frankfort-on-the-Main,
in substance much the same as the translation given in this edition.
In the copy at the Congressional Library, I find the following
manuscript notes which may be rendered as follows: "Voltaire doubted
the existence of this work, this was in 1767. See his letter to his
Highness Monseigneur The Prince of ----. Letter V, Vol. 48 of his
works, p. 312."
See Barbier Dict. des ouv. anon. Nos. 18250, 19060, 21612.
De Tribus Impostoribus. Anon.
L'esprit de Spinosa trad. du latin par Vroes.
In connection with this latter note, and observing the name written at
end of the colophon of the manuscript from which the present edition
is translated, it is probable that this same Vroese was the author
of another translation.
Another remarkable copy is contained in the Library of Congress,
the title page of which is displayed as follows:
TRAITÉ
DES
TROIS IMPOSTEURS
DES
RELIGIONS DOMINANTES
ET DU CULTE
d'apres l'analyse conforme à l'histoire.
CONTENANT
nombre d'observations morales, analogues à celles mises à l'ordre
du jour, pour l'affermissement de la République, sa gloire, et
l'édification des peuples de tous les pays.
ORNÉ DE TROIS GRAVURES.
À PHILADELPHIE
sous l'auspices du général WASHINGTHON
ET SE TROUVE
A PARIS chez le citoyen MERCIER, homme de lettres, rue du Cocq Honoré,
No. 120,
LONDON, at M. Miller, libryre, Boon Street,
PICCADELLY.
M.DCC.XCVI.
Note.--This edition has undoubtedly been translated from the original
Latin manuscript.--A. N.
Translation. Treatise of the Three Impostors of the governing Religions
and worship, after an examination conformable to history, containing
a number of moral observations, analogous to those placed in the
order of the day for the support of the republic, its glory, and the
edification of the people of all countries. Ornamented with three
engravings. At Philadelphia under the auspices of General Washington,
and may be found at Paris at the house of Citizen Mercier (Claude
Francois Xavier [6]), man of letters, 120 Cocq Honoré street, and at
London at Mr. Miller's, bookseller, Boon street, Piccadelly, 1796.
On the following page may be found the following:
LE PEUPLE
FRANÇAIS
RECONNANT
L'ÊTRE SUPRÊME
L'IMMORTALITÉ DE L'AME
ET LA LIBERTÉ DES CULTES
---- [7]
TRAITÉ
DES
Religions Dominantes [8]
Chapter I. Concerning God, 6 paragraphs.
Chapter II. Reasons, etc., 11 paragraphs.
Chapter III. Religious, 9 paragraphs.
"Les prêtres ne sont pas ce qu'un vain peuple pense
Notre crédulité fait toute leur science."
Priests are not what vain people think,
Our credulity makes all their science.
Chapter IV. Moses, 2 paragraphs.
Chapter V. Jesus Christ, 10 paragraphs.
Paragraph 2. Politics; paragraph 6. Morals.
Chapter VI. Mahomet, 2 paragraphs.
Chapter VII. Evident Truths, 6 paragraphs.
Chapter VIII. The Soul, 7 paragraphs.
Chapter IX. Demons, 7 paragraphs.
Facing page twenty-seven is a medallion copper plate of Moses, around
which are these words (translated): "Moses saw God in the burning
bush," and beneath the following from Voltaire's Pucelle (translated):
Alone on the summit of the mysterious mount
As he desired, he closed his fortieth year.
Then suddenly he appeared upon the plain
With buck's horns [9] shining on his forehead.
Which brilliant miracle in the mind of the philosopher
Created a prompt effect."
In a note to par. II. occur the following lines which translated read:
"How many changes a revolution makes:
Heaven has brought us forth in happy time
To see the world----Here the weak Italian
Is frightened at the sight of a stole:
The proud Frenchman astonished at nothing
Boldly goes to defy the Pope at his capital
And the grand Turk in turban, like a good Christian,
Recites the prayers of his faith
And prays to God for the pagan Arab,
Having no thought of any kind of expedient
Nor means to destroy altars and idol worship.
The Supreme Being his only and sole support,
Does not exact for offering a single coin
From any sect, from Jew nor plebeian:
What need has He of Temple or archbishop?
The heart of the just and the general good
Shines like a brilliant sun on the halo of glory."
Then follows a "Bouquet for the Pope":
"Thou whom flatterers have invested with a vain title,
Shalt thou at this late day become the arbiter of Europe?
Charitable pontiff, and friend of humanity,
Having so many sovereigns as fathers of families,
The successors of Christ, in the midst of the sanctuary
Have they not placed unblushingly, incest and adultery?
Be this the last of imposture and thy last sigh.
Do thyself more honor, esteem and pleasure,
Than all the monuments erected to the glory
Of thy predecessors in the temple of memory.
Let them read on thy tomb 'he was worthy of love,
The father of the Church and oracle of the day.'"
On the following page is a copper plate profile portrait of Pius
VI. surrounded by the words "Senatus Populus Que Romanus." At
the side Principis Ecclesiae dotes vis Cernere Magni. (Senate and
People of Rome--Prince of the Church endowed with power and great
wisdom.) Beneath:
"The talents of the learned and the virtues of the wise,
A noble and beneficent manner with which all are charmed,
Depict much better than this image
The true portrait of Pius VI."
Facing page fifty-one is a copper plate portrait of Mahomet, and
beneath this tribute:
"Know you not yet, weak and superb man,
That the humble insect hidden beneath a leaf
And the imperious eagle who flies to heaven's dome,
Amount to nothing in the eyes of the Eternal.
All men are equal: not birth but virtue
Distinguishes them apart."
Then there are inserted a number of verses, some of the titles reading:
"Homage to the Supreme Being."
"Voltaire Admitted to Heaven."
"Homage to the Eternal Father."
"Bouquet to the Archbishop of Paris."
"Infinite Mercy--Consolation for Sinners."
"Lots of Room in Heaven."
"The Holy Spirit Absent from Heaven," etc.
Concluding with "A Picture of France at the Time of the Revolution."
"Nobility without souls, a fanatical clergy.
Frightful tax gatherers gnawing a plucked people.
Faith and customs a prey to designing persons.
A price set upon the head of the Chancellor (Maupeou).
The skeleton of a perfidious Senate.
Not daring to punish a parricidal conspiracy.
O, my country! O, France! Thy miseries
Have even drawn tears from Rome. [10]
If you have no Republic, and no pure legislators
Like exist in America, to deliver you from the oppression
Of a tyrannous empire of knaves, brigands and robbers;
Like the British cabinet and the skillful Pitt, chief of
flatterers,
Who with his magic lantern fascinates even the wise ones.
This clique will soon be seen to fall, if the French become the
conquerors
Of this ancient slavery, and show themselves the proud protectors
Of their musical Carmagnole.
In the name of kings and emperors, how much iniquity and horror
Which are recorded in history, cause the reader to shudder with
fright.
The entrance of friends in Belgium, to the eyes of those who know,
Is it not an unique epoch?
And this most flattering tie, sustained by a heroic compact,
Will be the desire of all hearts."
À BOSTON
under the protection of Congress.
Bound in this volume is a pamphlet entitled "La Fable de
Christ devoilée." Paris: Franklin Press. 75 Rue de Clery. 2nd
year of the Republic. Also, "Éloge non-funèbre de Jesus et du
Christianisme. Printed on the débris of the Bastille, and the funeral
pile of the Inquisition. 2nd year of Liberty, and of Christ 1791."
Another closes the volume: "Lettres Philosophique sur St. Paul: sur sa
doctrine, politique, morale, & réligieuse, & sur plusieurs points de
la réligion chrétienne considerées politiquement." (J. P. Brissot de
Warville.) Translated from the English by the philosopher de Ferney
and found in the portfolio of M. V. his ancient secretary. Neuchatel
en Suisse 1783.
Note translated from the edition "En Suisse, de l'imprimerie
philosophique," 1793.
In a response to M. de la Monnoye, who laboriously endeavored to
refute the existence of the treatise entitled "The Three Impostors,"
and which reply in addition to M. de la Monnoye's arguments appear in
connection with some of the translations of the treatise, occurs the
following introduction to the account of the discovery of the original
manuscript: "I have by me a more certain means of overturning this
dissertation of M. de la Monnoye, when I inform him that I have read
this celebrated little work and that I have it in my library. I will
give you and the public an account of the manner in which I discovered
it, and as it is in my possession I will subjoin a short but faithful
description of it."
Here follows a summary of the contents and the Dissertation, in
substance the same as our manuscript; the response concluding as
follows:
"Such is the anatomy of this celebrated work. I might have given it in
a manner more extended and more minute; but besides that this letter
is already too long, I think that enough has been said to give insight
into the nature of its contents. A thousand other reasons which you
will well enough understand, have prevented me from entering upon it
to so great length as I could have done; "Est modus in rebus." [11]
"Now although this book were ready to be printed [12] with the preface
in which I have given its history, and its discovery, with some
conjectures as to its origin, and a few remarks which may be placed at
its conclusion, yet I do not believe that it will live to see the day
when men will be compelled all at once to quit their opinions and their
imaginations, as they have quitted their syllogisms, their canons,
and their other antiquated modes. As for me I will not expose myself
to the Theological stylus [13]--which I fear as much as Fra-Poula
feared the Roman stylus--to afford to a few learned men the pleasure of
reading this little treatise; but neither will I be so superstitious,
on my death bed, as to cause it to be thrown into the flames, which
we are informed was done by Salvius, the Swedish ambassador, at the
peace of Munster. Those who come after me may do what seems to them
good--they can not disturb me in the tomb. Before I descend to that,
I remain with much respect, your most obedient servant,
J. L. R. L.
"Leyden, 1st January, 1716."
This letter was written by Mr. Pierre Frederick Arpe, of Kiel, in
Holstein; the author of an apology for Vanini, printed in octavo at
Rotterdam, 1712.
DISSERTATION ON THE BOOK OF THE THREE IMPOSTORS.
More than four hundred years have elapsed since this little treatise
was first mentioned, the title of which has always caused it to be
qualified as impious, profane and worthy of the fire. I am convinced
that none of those who have mentioned it have read it, and after
having examined it carefully, it can only be said that it is written
with as much discretion as the matter would allow to a man persuaded
of the falsehood of the things which he attacked, and protected by
a powerful prince, under whose direction he wrote.
There have been but few scholars whose religious beliefs were dubious,
who have not been credited with the authorship of this treatise.
Averroes, a famous Arabian commentator on Aristotle's works, and
celebrated for his learning, was the first to whom this production was
attributed. He lived about the middle of the twelfth century when the
"three impostors" were first spoken of. He was not a Christian, as he
treated their religion as "the Impossible," nor a Jew, whose law he
called "a Religion for Children," nor a Mahometan, for he denominated
their belief "a Religion for Hogs." He finally died a Philosopher,
that is to say, without having subscribed to the opinions of the
vulgar, and that was sufficient to publish him as the enemy of the
law makers of the three Religions that he had scorned.
Jean Bocala, an Italian scholar of a happy disposition, and
consequently not much imbued with bigotry, flourished in the middle
of the fourteenth century. A fable that he ventured in one of his
works, concerning "Three Rings," has been regarded as evidence of this
execrable book whose author was looked for, and this was considered
sufficient to attribute the authorship to him long after his death.
Michael Servetus, burned at Geneva (1553) by the pitiless persecution
of Mr. John Calvin, he not having subscribed to either the Trinity
or the Redeemer, it became proper to attribute to him the production
of this impious volume.
Etienne Dolit, a printer at Paris, and who ranked among the learned,
was led to the stake--to which he had been condemned as a Calvinist
in 1543--with a courage comparable to that of the first martyrs. He
therefore merited to be treated as an atheist, and was honored as
the author of the pamphlet against the "Three Impostors."
Lucilio Vanini, a Neapolitan, and the most noted atheist of his
time, if his enemies may be believed, fairly proved before his
judges--however he may have been convinced--the truth of a Providence,
and consequently a God. It sufficed however for the persecution of his
enemies, the Parliament of Toulouse, who condemned him to be burned
as an atheist, and also to merit the distinction of having composed,
or at least having revived, the book in question.
I am not sure but what Ochini and Postel, Pomponiac and Poggio the
Florentine, and Campanella, all celebrated for some particular opinion
condemned by the Church of their time, were for that reason accused
as atheists, and also adjudged without trouble, the authors of the
little truth for whom a parent was sought.
All that famous critics have published from time to time of this
book has excited the curiosity of the great and wise to determine
the author, but without avail.
I believe that several treatises printed with the title "de Tribus
Impostoribus," such as that of Kortholt against Spinosa, Hobbes and the
Baron Cherbourg; that of the false Panurge against Messieurs Gastardi,
de Neure and Bernier have furnished many opportunities for an infinity
of half-scholars who only speak from hearsay, and who often judge
a book by the first line of the title. I have, like many others who
have examined this work, done so in a superficial manner. Though I
am a delver in antiquities, and a decipherer of manuscript, chance
having caused the pamphlet to fall into my hands at one time, I avow
that I gave neither thought to the production nor to its author.
Some business affairs having taken me to Frankfort-on-the-Main about
the month of April, (1706), that is about fifteen days after the Fair,
I called on a friend named Frecht, a Lutheran theological student, whom
I had known in Paris. One day I went to his house to ask him to take
me to a bookseller where he could serve me as interpreter. We called
on the way on a Jew who furnished me with money and who accompanied us.
Being engaged in looking over a catalog at the book store, a German
officer entered the shop, and said to the bookseller without any form
of compliment, "If among all the devils I could find one to agree with
you, I would still go and look for another dealer." The bookseller
replied that "500 Rix dollars was an excessive price, and that he
ought to be satisfied with the 450 that he offered." The officer
told him to "go to the Devil," as he would do nothing of the sort,
and was about to leave. Frecht, who recognized him as a friend,
stopped him and having renewed his acquaintance, was curious to
know what bargain he had concluded with the bookseller. The officer
carelessly drew from his pocket a packet of parchment tied by a cord
of yellow silk. "I wanted," said he, "500 Rix dollars to satisfy me
for three manuscripts which are in this package, but Mr. Bookseller
does not wish to give but 450." Frecht asked if he might see the
curiosities. The officer took them from his pocket, and the Jew
and myself who had been merely spectators now became interested,
and approached Frecht, who held the three books.
The first which Frecht opened was an Italian imprint of which the title
was missing, and was supplied by another written by hand which read
"Specchia della Bestia Triomphante." The book did not appear of
ancient date, and had on the title neither year nor name of printer.
We passed to the second, which was a manuscript without title,
the first page of which commenced "OTHONI illustrissimo amico meo
charissimo. F. I. s. d." This embraced but two lines, after which
followed a letter of which the commencement was "Quod de tribus
famosissimis Nationum Deceptoribus in ordinem. Justu. meo digesti
Doctissimus ille vir, que cum Sermonem de illa re in Museo meo
habuisti exscribi curavi atque codicem illum stilo aeque, vero ac
puro scriptum ad te ut primum mitto, etenim ipsius per legendi te
accipio cupidissimum."
The other manuscript was also Latin, and without title like the
other. It commenced with these words--from Cicero if I am not mistaken:
"An. I. liber de Nat. Deor. Qui Deos esse dixerunt tantu sunt in
Varietate et dissentione constituti ut eorum molestum sit dinumerare
sententias. Altidum freri profecto potest ut eorum nulla, alterum
certi non potest ut plus unum vera fit. Summi quos in Republica
obtinnerat honores orator ille Romanus, ea que quam servare famam
Studiote curabat, in causa fuere quod in Concione Deos non ansus sit
negare quamquam in contesta Philosophorum, etc."
We paid but little attention to the Italian production, which only
interested our Jew, who assured us that it was an invective against
Religion. We examined several phrases of the latter by which we
mutually agreed that it was a system of Demonstrated Atheism. The
second, which we have mentioned, attracted our entire attention, and
Frecht having persuaded his friend, whose name was Tausendorff, not
to take less than 500 Rix dollars, we left the bookseller's shop, and
Frecht, who had his own ideas, took us to his inn, where he proposed
to his friend to empty a bottle of good wine together. Never did a
German decline a like proposition, so Frecht immediately ordered the
wine, and asked Tausendorff to tell us how these manuscripts fell
into his possession.
After enjoying his portion of six bottles of old Moselle, he told
us that after the victory at Hochstadt [14] and the flight of the
Elector of Bavaria, he was one of those who entered Munich, and
in the palace of His Highness, he went from room to room until he
reached the library. Here his eyes fell by chance on the package of
parchments with the silk cord, and believing them to be important
papers or curiosities, he could not resist the temptation of putting
them in his pocket. He was not deceived when he opened the package and
convinced himself. This recital was accompanied by many soldier-like
digressions, as the wine had a little disarranged the judgment of
Tausendorff. Frecht, who, during the story, perused the manuscript,
took the chance of a refusal by asking his friend to allow him to
take the book until the next day. Tausendorff, whom the wine had
made generous, consented to the request of Frecht, but he exacted a
terrible oath that he would neither copy it or cause it to be done,
promising to come for it on Sunday and empty some more bottles of wine,
which he found to his taste.
This obliging officer had no sooner left than we commenced to decipher
it. The writing was so small, full of abbreviations, and without
punctuation, that we were nearly two hours in reading the first
page, but as soon as we were accustomed to the method we commenced
to read it more easily. I found it so accurate and written with so
much care, that I proposed to Frecht an equivocal method of making a
copy without violating the oath which he had taken: which method was
to make a translation. The conscience of a theologian did not but
find difficulties in such proposal, but I removed them as I could,
assuming the sin myself, and in the end he consented to work on the
translation which was finished before the time fixed by Tausendorff.
This is the way in which this book came into our hands. Many would
have desired to possess the original but we were not rich enough to
buy it. The bookseller had a commission from a Prince of the House of
Saxony, who knew that it had been taken from the library at Munich,
and he was to spare no effort to secure it, if he found it, by paying
the 500 Rix dollars to Tausendorff who went away several days after,
having regaled us in his turn.
Passing to the origin of the book, and its author, one can hardly
give an account of either only by consulting the book itself in which
but little is found except for the base of conjecture. There is only
a letter at the beginning, and which is written in another character
from the rest of the book, which gives any light. We find it addressed
OTHONI, Illustrissimo. The place where the manuscript was found, and
the name OTHO put together warrants the belief that it was addressed
to the Illustrious Otho, lord of Bavaria. This prince was grandson of
Otho, the Great; Count of Schiren and Witelspach from whom the House
of Bavaria and the Palatine had their origin. The Emperor Frederick
Barbarossa [15] had given him Bavaria for his fidelity, after having
taken it from Henry the Lion to punish him for his inconsistency in
taking the part of his enemies. Louis I. succeeded his father, Otho
the Great, and left Bavaria--in the possession of which he had been
disturbed by Henry the Lion--to his son Otho, surnamed the Illustrious,
who assured his possession by wedding the daughter of Henry. This
happened about the year 1230, when Frederick II., Emperor of Germany,
returned from Jerusalem, where, at the solicitation of Pope Gregory
IX., he had pursued the war against the Saracens, and from whence he
returned irritated to excess against the Holy Father who had incensed
his army against him, as well as the Templars and the Patriarch of
Jerusalem, until the Emperor refused to obey the Pope.
Otho the Illustrious recognizing the obligations that his family were
under to the family of the Emperor, took his part and remained firmly
attached to him, notwithstanding all the vicissitudes of fortune
of Frederick.
Why these historical reminiscences? To sustain the conjecture that
it was to this Otho the Illustrious that this copy of the pamphlet
of the Three Impostors was addressed. By whom? This is why we are led
to believe that the F. I. s. d. which follows L'amico meo carissimo,
and which we interpret FREDERICUS. Imperator salutem Domino. Thus
this would be by The Emperor Frederick II., son of Henry IV. and
grandson of Frederick Barbarossa, who, succeeding to their Empire,
had at the same time inherited the hatred of the Roman Pontiffs. [16]
Those who have read the history of the Church and that of the Empire,
will recall with what pride and arrogance the indolent Alexander
III. placed his foot on the neck of Frederick Barbarossa, who came to
him to sue for peace. Who does not know the evil that the Holy See
did to his son Henry VI., against whom his own wife took up arms at
the persuasion of the Pope? At last Frederick II. uniting in himself
all the resolution which was wanting in his father and grandfather,
saw the purpose of Gregory IX., who seemed to have marshalled on
his side all the hatred of Alexander, Innocent and Honorius against
his Imperial Majesty. One brought the steel of persecution, and the
other the lightning of excommunication, and furiously they vied with
each other in circulating infamous libels. This, it seems to me, is
warrant sufficient to apply these happenings to the belief that this
book was by order of the Emperor, who was incensed against religion
by the vices of its Chief, and written by the Doctissimus vir, who is
mentioned in the letter as having composed this treatise, and which
consequently owes its existence not so much to a search for truth,
as to a spirit of hatred and implacable animosity.
This conjecture may be further confirmed by remarking that this book
was never mentioned only since the régime of that Emperor, and even
during his reign it was attributed him, since Pierre des Vignes, his
secretary, endeavored to cast this false impression on the enemies
of his master, saying that they circulated it to render him odious.
Now to determine the Doctissimus vir who is the author of the book
in question. First, it is certain that the epoch of the book was that
which we have endeavored to prove. Second, that it was encouraged by
those accused of its authorship, possibly excepting Averroes, who
died before the birth of Frederick II. All the others lived a long
time, even entire centuries after the composition of this work. I
admit that it is difficult to determine the author only by marking
the period when the book first made its appearance, and in whatever
direction I turn, I find no one to whom it could more probably be
attributed than Pierre des Vignes whom I have mentioned.
If we had not his tract "De poteste Imperiali," his other epistles
suffice to show with what zeal he entered into the resentment of
Frederick II. (whose Secretary he was) against the Holy See. Those
who have spoken of him, Ligonius, Trithemus and Rainaldi, furnish
such an accurate description of him, his condition and his spirit,
that after considering this I cannot remark but that this evidence
favors my conjecture. Again, as I have remarked, he himself spoke of
this book in his epistles, and he endeavored to accuse the enemies
of his master to lessen the clamor made to encourage the belief that
this Prince was the author. As he had taken the greater part, he
did not greatly exert himself to lessen the injurious noise, so that
if the accusation was strengthened by passing for a long time from
mouth to mouth it would not fall from the Master on his Secretary,
who was probably more capable of the production than a great Emperor,
always occupied with the clamors of war and always in fear of the
thunders of the Vatican. In one word, the Emperor, however valiant
and resolute, had no time to become a scholar like Pierre des Vignes,
who had given all the necessary attention to his studies, and who owed
his position and the affection of his Master entirely to his learning.
I believe that we can conclude from all this, that this little book
Tribus famosissimus Nationum Deceptoribus, for that is its true title,
was composed after the year 1230 by command of the Emperor Frederick
II. in hatred of the Court of Rome: and it is quite apparent that
Pierre des Vignes, Secretary to the Emperor, was the author. [17]
This is all that I deem proper for a preface to this little treatise,
and as it contains many naughty allusions, to prevent that in the
future, it may not be again attributed to those who perhaps never
entertained such ideas.
Frederick Emperor
to the very Illustrious Otho
my very faithful Friend,
Greeting:
I have taken the trouble to have copied the Treatise which was made
concerning the Three Famous Impostors, by the learned man by whom
you were entertained on this subject, in my study, and though you
have not requested it, I send you the manuscript entire, in which
the purity of style equals the truth of the matter, for I know with
what interest you desired to read it, and also I am persuaded that
nothing could please you more.
It is not the first time that I have overcome my cruel enemies, and
placed my foot on the neck of the Roman Hydra whose skin is not more
red than the blood of the millions of men that its fury has sacrificed
to its abominable arrogance.
Be assured that I will neglect nothing to have you understand that I
will either triumph or perish in the attempt; for whatever reverses
may happen to me, I will not, like my predecessors, bend my knee
before them.
I hope that my sword, and the fidelity of the members of the Empire;
your advice and your assistance will contribute not a little. But
nothing would add more if all Germany could be inspired with the
sentiments of the Doctor--the author of this book. This is much to be
desired, but where are those capable of accomplishing such a project? I
recommend to you our common interests, live happy. I shall always be
your friend.
F. I.
TREATISE OF THE THREE IMPOSTORS. [18]
CHAPTER I.
Of God.
I.
However important it may be for all men to know the Truth, very
few, nevertheless, are acquainted with it, because the majority are
incapable of searching it themselves, or perhaps, do not wish the
trouble. Thus we must not be astonished if the world is filled with
vain and ridiculous opinions, and nothing is more capable of making
them current than ignorance, which is the sole source of the false
ideas that exist regarding the Divinity, the soul, and the spirit,
and all the errors depending thereon.
The custom of being satisfied with born prejudice has prevailed, and
by following this custom, mankind agrees in all things with persons
interested in supporting stubbornly the opinions thus received,
and who would speak otherwise did they not fear to destroy themselves.
II.
What renders the evil without remedy, is, that after having established
these silly ideas of God, they teach the people to receive them without
examination. They take great care to impress them with aversion for
philosophers, fearing that the Truth which they teach will alienate
them. The errors in which the partisans of these absurdities have been
plunged, have thrived so well that it is dangerous to combat them. It
is too important for these impostors that the people remain in this
gross and culpable ignorance than to allow them to be disabused. Thus
they are constrained to disguise the truth, or to be sacrificed to
the rage of false prophets and selfish souls.
III.
If the people could comprehend the abyss in which this ignorance
casts them, they would doubtless throw off the yoke of these venal
minds, since it is impossible for Reason to act without immediately
discovering the Truth. It is to prevent the good effects that would
certainly follow, that they depict it as a monster incapable of
inspiring any good sentiment, and however we may censure in general
those who are not reasonable, we must nevertheless be persuaded that
Truth is quite perverted. These enemies of Truth fall also into such
perpetual contradictions that it is difficult to perceive what their
real pretensions are. In the meanwhile it is true that Common Sense
is the only rule that men should follow, and the world should not be
prevented from making use of it.
We may try to persuade, but those who are appointed to instruct,
should endeavor to rectify false reasoning and efface prejudices,
then will the people open their eyes gradually until they become
susceptible of Truth, and learn that God is not all that they imagine.
IV.
To accomplish this, wild speculation is not necessary, neither is it
required to deeply penetrate the secrets of Nature. Only a little good
sense is needed to see that God is neither passionate nor jealous,
that justice and mercy are false titles attributed to him, and that
nothing of what the Prophets and Apostles have said constitutes his
nature nor his essence. In effect, to speak without disguise and
to state the case properly, it is certain that these doctors were
neither more clever or better informed than the rest of mankind, but
far from that, what they say is so gross that it must be the people
only who would believe them.
The matter is self-evident, but to make it more clear, let us see if
they are differently constituted than other men.
V.
As to their birth and the ordinary functions of life, it is agreed
that they possessed nothing above the human; that they were born
of man and woman and lived the same as ourselves. But for mind, it
must be that God favored them more than other men, for they claimed
an understanding more brilliant than others. We must admit that
mankind has a leaning toward blindness, because it is said that God
loved the prophets more than the rest of mankind, that he frequently
communicated with them, and he believed them also of good faith. Now
if this condition was sensible, and without considering that all men
resembled each other, and that they each had a principle equal in all,
it was pretended that these prophets were of extraordinary attainments
and were created expressly to utter the oracles of God. But further,
if they had more wit than common, and more perfect understanding, what
do we find in their writings to oblige us to have this opinion of them?
The greater part of their writings is so obscure that it is not
understood, and put together in such a poor manner that we can hardly
believe that they comprehended it themselves, and that they must have
been very ignorant impostors. That which causes this belief of them
is that they boasted of receiving directly from God all that they
announced to the people--an absurd and ridiculous belief--and avowing
that God only spoke to them in dreams. Dreams are quite natural, and
a person must be quite vain or senseless to boast that God speaks to
him at such a time, and when faith is added, he must be quite credulous
since there is no evidence that dreams are oracles. Suppose even that
God manifested himself by dreams, by visions, or in any other way,
are we obliged to believe a man who may deceive himself, and which
is worse, who is inclined to lie?
Now we see that under the ancient law they had for prophets none more
esteemed than at the present day. Then when the people were tired of
their sophistry, which often tended to turn them from obedience to
their legitimate Ruler, they restrained them by various punishments,
just as Jesus was overwhelmed because he had not, like Moses,
[19] an army at his back to sustain his opinions. Added to that,
the Prophets were so in the habit of contradicting each other that
among four hundred not one reliable one was to be found. [20]
It is even certain that the aim of their prophecies, as well as
the laws of the celebrated legislators were to perpetuate their
memories by causing mankind to believe that they had private
conference with God. Most political objects have been projected in
such manner. However, such tricks have not always been successful
for those, who--with the exception of Moses--had not the means of
providing for their safety.
VI.
This being determined, let us examine the ideas which the Prophets had
of God, and we will smile at their grossness and contradictions. To
believe them, God is a purely corporeal being. Micah sees him
seated. Daniel clothed in white and in the form of an old man,
and Ezekiel like a fire. So much for the Old Testament, now for the
New. The disciples of J. C. imagined the Holy Spirit in the figure of
a dove; the apostles, in the form of tongues of fire, and St. Paul,
as a light which dazzled the sight unto blindness.
To show their contradictory opinions, Samuel, (I. ch. 15, v. 29),
believed that God never repented of his own resolution. Again,
Jeremiah, (ch. 18, v. 10), says that God repented of a resolve he had
taken. Joel, (ch. 2, v. 13), says that he only repents of the evil
he has done to mankind. Genesis, (ch. 4, v. 7), informs us that man
is prone to evil, but that He has nothing for him but blessings. On
the contrary, St. Paul, (Romans, ch. 9, v. 10), says that men have no
command of concupiscence except by the grace and particular calling
of God. These are the noble sentiments that these good people have of
God, and what they would have us believe. Sentiments, however, entirely
sensible, and quite material as we see, and yet they say that God has
nothing in common with matter, is a sensible and material being, and
that he is something incomprehensible to our understanding. I should
like to be informed how these contradictions may be harmonized,
and how, under such visible and palpable conditions it is proper
to believe them. Again, how can we accept the testimony of a people
so clownish that they, notwithstanding all the artifices of Moses,
should imagine a calf to be their God! But not considering the dreams
of a race raised in servitude, and among the superstitious, we can
agree that ignorance has produced credulity, and credulity falsehood,
from whence arises all the errors which exist today.