CHAPTER XI.

Of Mahomet.

I.

Hardly had the Disciples of Jesus abandoned the Mosaic law to introduce the Christian, than mankind, with their usual caprice and ordinary inconstancy, suddenly changed their sentiments, and all the East was seen embracing the sentiments of the celebrated Arius, who had the boldness to oppose the fable of Jesus, and prove that he was no more a God than any other man. Thus Christianity was almost abolished, and there appeared a new law-giver, who, in less than ten years time, formed a considerable sect. This was Mahomet. [46]

To be well acquainted with him, it must be known that the part of Arabia where he was born, was commonly called "the Happy," by reason of its fertility, and being inhabited by people who formed several Republics, each Republic being a family called a "tribe," and having for its head the chief of the principal family, among those which composed the "tribe."

That in which Mahomet was born was named the Tribe of Koreish, of which the principal family was that of Hashem, of which the chief was then a certain Abdul Motallab, [47] grandfather of Mahomet, whose father, eldest son of Abdul Motallab, was named Abdallah. [47]

This tribe inhabited the shores of the Red sea, and Abdul Motallab was High Priest of the Temple of Mecca where were worshipped the Idols of the country. As Chief of his Tribe he was Prince of this country in which quality he had sustained the war against the King of Persia and the Emperor of Ethiopia, which shows that Mahomet was not of the riff-raff of the people.

His father dying before his grandfather, his tender years caused him to lose the rights he had to the Sovereignty, which one of his uncles usurped. It was for this reason, not being able to succeed to the title of Prince, that he was reduced to the humble condition of shop-boy in the employ of a wealthy widow for whom he became afterwards factor. Having found him to her liking she married him and made him one of the richest citizens of Mecca. He was then about 30 years of age, and seeing at hand the means to enforce his rights, his ambitions awakened, and he meditated in what manner he could re-establish himself in the dignity of his grandfather.

The correspondence that he had had with Christians in Egypt and Jews in Judea, where he had traded a long time for his wife while he was only her factor, gave him an opportunity of knowing who Moses was and also Jesus Christ. He also had remarked into how many different sects their Religion was divided, and which produced such diversity of opinions, and the zeal of each sect. By this he profited, and he believed he could better succeed in the interest of establishing a new Religion. The conditions of the time when he formed this design were very favorable to him, for nearly all of the Arabs, disgusted with the worship of their Idols, were fallen into a species of Atheism. Thus Mahomet began by leading a retired life, being exemplary, seeking solitude, and passing the greater part of the day in prayers and meditations. He caused himself to be admired for his modest demeanor, and commenced to speak of revelations and visions. By such action is gained the credence of the populace, and by such methods Moses and Jesus commenced. He called himself a prophet and an envoy of God, and having as much skill as his predecessors in working miracles, he soon gained attention, then admiration, and soon after the confidence of the people. A Jew and a Christian monk who were in his conspiracy aided him in his dextrous moves, and he soon became powerful enough to resist a vigorous man named Corais, a learned Arab, who endeavored to expose his imposture.

During this time his uncle, the governor of Mecca, died, and not being yet strong enough to assume the authority of sovereign, he was obliged to yield to one of his kinsmen who, penetrating his designs, obliged him to flee from Mecca and take refuge at Medina, where one party in the city who were Arian Christians joined him.

Then he ceased to support his authority by argument, and persuaded his disciples to plant the Mussulman faith at the point of the sword. Having strengthened his party by alliances, marrying his daughters to four of the principal citizens of Medina, he was in condition to place armies in the field who subjugated the various tribes, one after the other, and with whom he finally seized Mecca. He did not die until after he had accomplished his purpose by his hypocrisy and imposture, which elevated him to the dignity of sovereign, which he transmitted to his successors, and his faith so well established that there has been no evidence of its failure for six hundred years, and yet it may be upon the eve of its destruction.

II.

Thus Mahomet was more fortunate than Jesus Christ. After having labored during twenty-three years in the establishment of his Law and Religion, he saw its progress before his death, and having an assurance which Jesus Christ had not, that it would exist a long time after his death, since he prudently accommodated the genius and passions of his followers.

Such was the last of these three impostors. Moses threw himself into an abyss by an excess of ambition to cause himself to be believed immortal. Jesus Christ was ignominiously hung up between two thieves, being covered with shame as a recompense for his imposture, and lastly, Mahomet died in reality in his own bed, and in the midst of grandeur, but with his bowels consumed by poison given him by a young Jewess, to determine if he really was a prophet.

This is all that can be said of these four [48] celebrated impostors. They were just as we have painted them after nature, and without giving any false shading to their portraits, that it may be judged if they merited any confidence, and if it is excusable to be led by these guides, whom ambition and trickery have elevated, and whom ignorance has destroyed.

SENSIBLE AND OBVIOUS TRUTHS.

I.

It is not sufficient to have discovered the disease if we do not apply a remedy. It would be better to leave the sick man in ignorance. Error can only be cured by Truth, and since Moses, Jesus and Mahomet were what we have represented them, we should not seek in their writings for the veritable idea of the Divinity. The apparitions and the divine conformation of the former and the latter, and the divine filiation of the second, are sufficient to convince us that all is but imposture.

II.

God is either a natural being or one of infinite extent who resembles what he contains, that is to say, that he is material without being, nevertheless, neither just nor merciful, nor jealous, nor a God in any way as may be imagined, and as a consequence is neither a punisher nor a remunerator. This idea of punishment and recompense only exists in the minds of the ignorant who only conceive that simple being called God, under images which by no means represent him. Those who use their understanding without confounding its operations with those of the imagination, and who are powerful enough to abandon the prejudice of a limited education, are the only ones who have sound, clear and distinct ideas. They consider him as the source of all beings which are produced without distinction: one being no more than another in His regard, and man no more difficult to produce than a worm or a flower.

III.

That is why it is not to be believed that this natural and infinite being which is commonly called God, esteems man more than an ant, or a lion more than a stone, or any other being more than a phantasy, or who has any regard for beauty or ugliness, for good or bad, for the perfect or imperfect. Or that he desires to be praised, prayed, sought for or caressed, or that he cares what men are, or say, whether susceptible of love or hate, or in a word that he thinks more of man than of any other creatures of whatever nature they be. All these distinctions are only the invention of a narrow mind, that is to say, ignorance has created them and interest keeps them alive.

IV.

Thus there is no good sensible man who can be convinced of hell, a soul, spirits or devils, in the manner of which they are commonly spoken. All these great senseless words have only been contrived to delude or intimidate the people. Let those then who wish to know the truth read what follows, with a liberal spirit and an intention to only give their judgment with deliberation.

V.

The myriads of stars that we see above us are allowed to be so many solid bodies which move, and among which there is not one designed as the Court Divine where God is like a King in the midst of his courtiers; which is the abode of the blest, and where all good souls fly after leaving this body and world. But without burdening ourselves with such a rude and ill-conceived opinion, and that it may not be entertained by any man of good sense, it is certain that what is called Heaven is nothing but the continuation of our atmosphere, more subtile and more refined, where the stars move without being sustained by any solid mass more than the Earth on which we live, and which like the stars is suspended in the midst of space.

VI.

As may be imagined, a Heaven intended for the eternal abode of the happy and of God, was the same among the Pagans. Gods and goddesses were also represented in the same way, also a Hell or a subterranean place where it was pretended that the wicked souls descended to be tormented. But this word "hell" taken in its proper and natural signification means nothing but a "lower place," which poets have invented to oppose the dwelling of the celestial inhabitants, who are said to be very sublime and exalted. That is what the Latin word Infernus or inferi signifies, and also the Greek word admc"> [49], that is to say, an obscure place like the sepulchre, or any other low and hidden place. All the rest of what has been said is only pure fiction and the invention of poets whose symbolical discourses are taken literally by feeble, timid and melancholy minds, as well as by those who are interested in sustaining this opinion.

OF THE SOUL.

I.

The Soul is something more delicate and more difficult to treat of than either Heaven or Hell. That is why it is proper to satisfy Your Majesty's curiosity, to speak of it a little more at length. Before saying what I desire on this subject, I will recall in a few words what the most celebrated Philosophers have thought of it.

II.

Some have said that the Soul is a spirit or an immaterial substance; others, a kind of divinity; some, a very subtile air, and others a harmony of all parts of the body. Again, others have remarked that it is the most subtile and fine part of the blood, which is separated from it in the brain and is distributed by the nerves: so that the source of the Soul is the heart where it is produced, and the place where it performs its noblest function is the Brain, because there it is well purified from the grosser parts of the blood. These are the principal opinions which have been held concerning the Soul, but to render them more perceptible let us divide them into material and spiritual, and name the supporters of each theory that we may not err.

III.

Pythagoras and Plato have said that the soul is spiritual, that is to say, a being capable of existence without the aid of the body, and can move itself: that all the particular souls of animals are portions of the universal soul of the world: that these portions are spiritual and immortal, and of the same nature, as we may conceive that one hundred little fires are of the same nature as the great fire at which they have been kindled.

IV.

These philosophers believed the animated universe a substance, spiritual, immortal and invisible, pursuing always that which attracts, which is the source of all movements, and of all Souls which are small particles of it. Now, as Souls are very pure, and infinitely superior to the body, they do not unite immediately, but by means of a subtile body, such as flame, or that subtile and extensive air which the vulgar take for heaven. Afterwards they take a body less subtile, then another a little more impure, and always thus by degrees, until they can unite with the sensible bodies of animals, whence (sic) they descend like into dungeons or sepulchres. The death of the body, they say, is the life of the soul wherein it was buried, and where it exercises but weakly its most beautiful functions.

Thus at the death of the body the soul comes out of its prison untrammelled by matter, and reunites with the soul of the universe, from whence it came. Thus, following this thought, all the Souls of animals are of the same nature, and the diversity of their functions comes only from the difference in the bodies that they enter.

Aristotle admits further, a universal understanding common to all beings, and which acts in regard to particular intelligences as light does in regard to the eyes; and as light makes objects visible, the universal understanding makes objects intelligible. This philosopher defines the Soul as that which makes us live, feel, think and move, but he does not say what the Being is that is the source and principle of these noble functions, and consequently we must not look to him to dispel the doubt which exists concerning the Nature of the Soul.

V.

Dicearchus, Asclesiade (? Esculapius), and in some ways Galen, have also believed the soul to be incorporeal, but in another manner, for they have said that it is nothing more than the harmony of all parts of the body, that is to say, that which results in an exact blending and disposition of the humors and spirits. Thus, they say, health is not a part of him who is well, however it be his condition, so that, however, the soul be in the animal, it is not one of its parts, but a mutual accord of all of which it is composed. On which it is remarked that these authors believe the soul to be incorporeal, on a principle quite opposed to their intent, by saying that it is not a body, but only something inseparably attached to a body, that is to say, in good reasoning, that it is quite corporeal, since corporeality is not only that which is a body, but all which is form or accident that cannot be separated from matter.

These are the philosophers who have believed the soul incorporeal or immaterial, who, as you see, are not in accord with themselves, and consequently do not merit any belief. Let us now consider those who have avowed it to be a body.

VI.

Diogenes believed that it was formed of air, from which he has inferred the necessity of breathing, and defines it as an air which passes from the mouth through the lungs to the heart, where it is warmed, and from whence it is distributed through the entire body.

Leucippus and Democritus have claimed that it was Fire, as that element is composed of atoms which easily penetrate all parts of the body, and makes it move. Hippocrates has said that it is a composition of water and fire. Empedocles says that it includes the four elements. Epicurus believed like Democritus, that the soul is composed of fire, but he adds that in that composition there enters some air, a vapor, and another nameless substance of which is formed a very subtile spirit, which spreads through the body and and which is called the soul.

VII.

Not to shuffle, as all these philosophers have done, and to have as perfect an idea as is possible of the souls of animals, let us admit that in all, without excepting man, it is of the same nature, and has no different functions, but by reason of the diversity of organs and humors; hence we must believe what follows.

It is certain that there is in the universe a very subtile spirit, or a very delicate matter, and always in motion, the source of which is in the Sun, and the remainder is spread in all the other bodies, more or less, according to Nature or their consistency. That is the Soul of the Universe which governs and vivifies it, and of which some portion is distributed among all the parts that compose it. This Soul, and the most pure Fire which is in the universe does not burn of itself, but by the different movements that it gives to the particles of other bodies where it enters, it burns and reflects its heat. The visible fire has more of this spirit than air, the latter more than water, and the earth much less than the latter. Among the mixed bodies, plants have more than minerals, and animals more than either. To conclude, this fire being enclosed in the body, it is rendered capable of thought, and that is what is called the soul, or what is called animal spirits, which are spread in all parts of the body. Now, it is certain that this soul being of the same nature in all animals, disperses at the death of man in the same manner as in other animals, from whence it follows that what Poets and Theologians sing or preach of the other world, is a chimera which they have invented, and which they narrate for reasons that are easy to guess.

OF SPIRITS WHICH ARE CALLED DEMONS.

I.

We have fully commented on how the belief in Spirits was introduced among men, and how these Spirits were but phantoms which existed in their imagination. The ancient Philosophers were not sufficiently clear to explain to the people what these phantoms were, and did not allow themselves to say that they could raise them. Some seeing that these phantoms dissolved and had no consistency, called them immaterial, incorporeal, forms without matter, or colors and figures, without being, nevertheless, bodies either colored or defined, adding that they could cover themselves with air like a mantle when they wished to render themselves visible to the eyes of men. Others said that they were animated bodies, but were composed of air, or some other more subtile matter which condensed at their will when they wished to appear.

II.

These two kinds of Philosophers being opposed in the opinion which they had of phantoms, agreed in the name which they gave them, for all called them Demons, in which they were but little more enlightened than those who believed they saw in their sleep the souls of the dead, and that it is their soul which they see when they look in a mirror, and who also believed that they saw (reflected) in the water the souls of the stars. After this foolish fancy they fell into an error which is hardly less supportable, that is, the current idea that these phantoms had infinite power. An absurd but ordinary belief with the ignorant who imagined that whatever they did not understand was an infinite power.

III.

This ridiculous opinion was no sooner published than the Sovereigns began to use it to support their power. They established a belief concerning spirits which they called Religion, so that the fear which the people possessed for invisible powers would hold them to their obedience. To have it carry more influence they distinguished the demons as good and bad. The latter to encourage men to obey their laws, and the former to restrain and prevent them from infringing them. Now to learn what these demons were it is only necessary to read the Greek poets and their histories, and above all what Hesiod says in his Theogony where he fully treats of the origin and propagation of the Gods.

IV.

The Greeks were the first who invented them, and by them they were propagated through the medium of their colonies, and their conquests in Asia, Egypt and Italy. The Jews who were dispersed in Alexandria and elsewhere got their acquaintance with them from the Greeks. They used them as effectively as the other peoples but with this difference, they did not call them Demons like the Greeks, but good and bad spirits; reserving for the good Demons the name of Spirit of God, and calling those Prophets who were said to possess this good spirit called the Divine, which they held as responsible for great blessings, and cacodaemons or Evil spirits on the contrary those which were provocative of great Evil.

V.

This distinction of good and evil made them name as Demoniacs those whom we call lunatics, visionaries, madmen and epileptics, and those who spoke to them in an unknown tongue. A man ill-shaped and of evil look was to their notion possessed of an unclean spirit, and a mute of a dumb spirit. Now, these words spirit and demon became so familiar to them that they spoke of them on all occasions, so that it is evident that the Jews believed like the Greeks, that these phantoms were not mere chimeras and visions, but real beings that existed independent of imagination.

VI.

So it happens that the Bible is quite filled with these words Spirits, Demons and Fiends, but nowhere is it said when they were first known, nor the time of their creation, which is hardly pardonable in Moses, who is earnest in depicting the Creation of Heaven, Earth and Man. No more then is Jesus Christ who had such close intimacy with them, who commanded them so absolutely according to the Gospel, and who spoke so often of angels and good and bad spirits, but without saying whether they were corporeal or spiritual; which makes it plain that he knew no more than the Greeks had taught other nations, in which he is not less culpable than for denying to all men the virtue of faith and piety which he professed to be able to give them.

But to return to the Spirits. It is certain that the words Demon, Satan and Devil, are not proper names which designated any individual, and which never have any credence but among the ignorant; as much among the Greeks who invented them, as among the Jews where they were tolerated. So the latter being overrun by them gave them names--which signified enemy, accuser, inquisitor,--as well to invisible powers as to their own adversaries, the Gentiles, whom they said inhabited the Kingdom of Satan; there being none but themselves, in their own opinion, who dwelt in that of God.

VII.

As Jesus Christ was a Jew, and consequently imbued with these silly opinions, we read everywhere in the Gospels, and in the writings of his Disciples, of the Devil, of Satan and Hell as if they were something real and effective. While it is true, as we have shown, that there is nothing more imaginary, and when what we have said is not sufficient to prove it, but two words will suffice to convince the most obstinate. All Christians agree unanimously that God is the first principle and the foundation of all things, that he has created and preserves them, and without his support they would fall into nothingness. Following this principle it is certain that God must have created what is called the Devil, and Satan, as well as the rest, and if he has created both good and evil, why not all the balance, and if by this principle all evil exists, it can only be by the intervention of God.

Now can one conceive that God would maintain a creature, not only who curses him unceasingly, and who mortally hates him, but even who endeavors to corrupt his friends, to have the pleasure of being cursed by a multitude of mouths. How can we comprehend that God should preserve the Devil to have him do his worst to dethrone him if he could, and to alienate from his service his elect and his favorites? What would be the object of God in such conduct? Now what can we say in speaking of the Devil and Hell. If God does all, and nothing can be done without him how does it happen that the Devil hates him, curses him, and takes away his friends? Now he is either agreeable, or he is not. If he is agreeable, it is certain that the Devil in cursing him only does what he should, since he can only do what God wills. Consequently, it is not the Devil, but God in person who curses himself; a situation to my idea more absurd than ever.

If it is not in accord with his will then it is not true that he is all powerful. Thus there are two principles, one of Good, the other of Evil, one which causes one thing and the other that does quite the contrary. To what does this reasoning lead us? To avow without contradiction that there is no God such as is conceived, nor Devil, nor Soul, nor Paradise, such as has been depicted, and that the Theologians, that is to say, those who relate fables for truth, are persons of bad faith who maliciously abuse the credulity of the ignorant by telling them what they please, as if the people were capable of nothing but chimera or who should be fed with insipid food in which is found only emptiness, nothingness and folly, and not a grain of the salt of truth and wisdom. Centuries have passed, one after the other, in which mankind has been infatuated by these absurd imaginations which have been combatted; but during all the period there have also been found sincere minds who have written against the injustice of the Doctors in Tiaras, Mitres and Gowns, who have kept mankind in such deplorable blindness which seems to increase every day.

FINIS.

By permission of the Lord Baron de Hohendorf I have compiled this epitome out of the manuscript Library of his Most August Highness, Duke Eugene of Sabaudio, in the year 1716.

APPENDICITIS.

A DISEASE COMMON TO NEARLY ALL WORKS OF THIS CHARACTER, AND WHICH CONDITION IS PAST ALL SURGERY.

Another sketch of Mahomet translated from the "Edition en Suisse," 1793, and which may interest worshippers of Arabian mysteries evolved from imaginative brains, tinctured with extracts from "Thory's Ada Latomorum," and similar works, and embellished with effects from "Michael Strogoff."

XXII.

Of Mahomet.

Hardly had the disciples of Christ abolished the Mosaic law to introduce the Christian dispensation, than mankind, carried away by force, and by their ordinary inconstancy, followed a new law-giver, who advanced himself by the same methods as Moses. He assumed, like him, the title of prophet, and envoy of God, like him he performed miracles and knew how to profit by the passions of the people. First he was accompanied by an ignorant rabble, to whom he explained the new oracles of heaven. These unfortunates, seduced by the promises and fables of this new impostor, spread his renown and exalted him to a height that eclipsed his predecessors.

Mahomet was not a man who appeared capable of founding an empire, as he excelled neither in politics [50] nor philosophy; in fact, could neither read nor write. He had so little firmness that he would often have abandoned his enterprise had he not been forced to persist in his undertaking by the skill of one of his followers. From that time he commenced to rise and become celebrated. Corais, a powerful Arab, jealous that a man of his birth should have the audacity to deceive the people, declared himself his enemy, and attempted to cross his enterprise, but the people persuaded that Mahomet had continual conferences with God and his angels caused him to prevail over his enemy. The tribe of Corais were at a disadvantage and Mahomet seeing himself followed by a crazy crowd who thought him a divine man, thought he would have no need of a companion, but fearing that the latter (Corais) might expose his impostures he tried to prevent it, and to do it more certainly he overwhelmed him with promises, and swore to him that he wished only to become great by sharing the power to which he had contributed. "We have reached," said he, "the moment of our elevation, we are sure of the great multitude we have gained, and we must now assure ourselves by the artifice you have so happily conceived." At the same time he induced him to hide himself in the cave of oracles. There was a dried-up well from which he made the people believe that the voice of God declared himself for Mahomet, who was in the midst of his proselytes. Deceived by the caresses of this traitor, his associate went into the well to counterfeit the oracle as usual; Mahomet then passing by at the head of an infatuated multitude a voice was heard saying: "I who am your God, declare that I have established Mahomet as the prophet of all nations: from him you will learn my true law which has been changed by the Jews and the Christians." For a long time this man played this game, but in the end he was paid by the greatest and blackest ingratitude. Mahomet hearing the voice which proclaimed him a divine being, turned towards the people and commanded them in the name of the God who recognized him as his prophet, to fill with stones the ditch from whence had issued such authentic testimony in his favor, in memory of the stone which Jacob raised to mark the place where God appeared to him. [51] Thus perished the unfortunate person who had contributed to the elevation of Mahomet; it was on this heap of stones that the last of the celebrated prophets established his law. This foundation is so stable and founded in such a way that after a thousand years of reign it has no appearance of being overthrown.

A LITERAL TRANSLATION

DE TRIBUS IMPOSTORIBUS.

ANNO MDIIC.

ZWEITE MIT EINEM NEUEN VORWORT VERSEHENE AUFLAGE VON EMIL WELLER.

HEILBRONN VERLAG VON GEBR. HENNINGER. 1876

Many maintain that there is a God, and that he should be worshipped, before they understand either what a God is, or what it is to be, as far as being is common to bodies and spirits, according to the distinction they make; and what it is to worship God, although they regard the worship of God according to the standard of the honor given to ruling men.

What God is, they describe according to the confession of their own ignorance. For it is inevitable that they declare how he differs from other things by the denial of former conceptions. They cannot comprehend that there is an infinite being; that is, one of whose limits they are ignorant. There is a creator of heaven and earth, they say, but who is his creator they do not say, because they do not know; because they do not understand. Some say that he is the origin of himself and maintain that he comes from nothing but himself. We do not understand his origin they say, therefore he has none (why so? if we do not understand God himself, is there, therefore, no God?) And this is the first principle of their ignorance.

There is no progression into infinity; why not? because the human intellect must have some foundation? because it is accustomed to this belief? because it cannot imagine anything beyond its own limits? As if, indeed, it followed, that if I do not comprehend infinity, therefore there is no infinity.

And nevertheless as is known from experience, some among the members of the sects of Christ, think there is an infinite progression of divine properties or persons, concerning the limitations of which, however, there has hitherto been dispute, and so indeed they think that there is a progression into infinity. For the son is begotten from infinity, and the holy spirit is breathed from infinity. This begetting and this procession goes on to infinity. For if that begetting or that breathing of the spirit had begun or should once have ceased, the conception of eternity would be destroyed. But if you should agree with them on this point also, that the creation of man can not be prolonged to infinity, which they infer, however, on account of their finite minds, it will not yet be evident whether other beings have not been begotten among the higher powers, in a peculiar manner and in great number, as well as among men on earth; and who of this great number should especially be accepted as God. For every religion admits that there are Gods who are mediators, although they are not all under equal limitations, whence that principle, that there must be one being only, raised above men by his own nature, is evidently demolished. And so it will be possible to say that from a diversity of Gods as creators, a diversity of religions, and a variety of kinds of worship afterwards arose: which the religious feeling of the heathen especially employed. But as to the objection which is raised about the murders and the concubinage of the Pagan Gods, aside from the fact that the Pagans have long since shown that these things must be understood as mysteries, similar things will be found in other religions.

The slaughter of many tribes was perpetrated by Moses and Joshua at the command of God. Even human sacrifice the God of Israel demanded of Abraham, but it was not carried into effect in this remarkable case.

But he could either not have given a command, or Abraham could not have believed that it had been given in earnest, which would have been in itself utterly at variance with the nature of God. Mahomet promises the whole world as the reward offered by his religion, and Christians talk about the universal slaughter of their enemies and the subjugation of the foes of the church, which indeed has not been insignificant, from the fact that the church had the entire control of public affairs.

Was not polygamy also permitted by (Mohammed) Moses, and as some maintain, even in the New Testament, by Christ? Did not the Holy Spirit beget the son of God by a peculiar union with a betrothed virgin?

As for other objections which are made to the pagans about their ridiculous idols, and their misuse of worship, they are not so weighty that similar ones can not be made to the members of other sects; nevertheless it can easily be proved that these abuses have proceeded from the subordinates rather than from the leaders, from the disciples, rather than from the masters of religions.

But to return to the former argument. This being,--since the intellect limits its extent,--is what some call Nature and others God. On these points some agree, others disagree. Some fancy that the worlds have existed from eternity, and call the connection of things God; certain ones call God an individual being, which can be neither seen or known, although among these disputes are not infrequent.

Religion, as far as it concerns worship, some attribute to the fear, some to the love, of invisible powers. But if the invisible powers are false, idolatry is just as the principles of each worshipper demand.

They will have it that love springs from kindness and refer it to gratitude; although nevertheless it chiefly arises from the sympathy of humors. The kind deeds of enemies inspire especially violent hatred although no one of the hypocrites has dared to confess it. But who would suppose that love arises from the kindness of him who gave to man the characteristics of a lion, a bear and other wild beasts that he might assume a nature contrary to the will of the creator? Who, well knowing the weakness of human nature, placed before [our progenitors] a tree, by which he was sure they would bring a fatal sentence upon themselves and their descendants (as some will have it)? And yet the latter are bound to worship and to perform deeds of gratitude, as if for a great favor, Forsooth! So the Ithacan may have it, etc. Take deadly arms, a sword for instance, and if you had the most certain foreknowledge (which some claim for God also in this very case, inasmuch as there can be no chance with God) of the very purpose that he, before whose eyes you place it, will seize it and inflict on himself and all his descendants the most dreadful death. (He who has still one drop of the milk of human kindness will shudder to do such a deed). Take, I say, a sword, you who are a father, for instance, or you who are a friend; and if you are a father, if you are a real friend, present it to your friend, or your children, with the command that they should not run upon it, you foreseeing beyond all doubt, nevertheless, that he will run upon it, and inflict on his children and those hitherto innocent, the most dreadful death. Consider, you who are a father, would you do such a thing? What is it to make a command a mockery, if this is not? And nevertheless God must have given such a command. But they maintain that God should be worshipped for his kindness, saying: If God is, he must be worshipped; just as they make this inference, the Great Mogul is, therefore he must be worshipped. His own people do indeed worship him, but why? assuredly that his unbridled pride and that of all great men may be gratified, and for no other reason. For he is worshipped chiefly on account of the fear of his visible power (hence at his death the worship ceases), and then too on account of the hope of rewards. This same reason exists for the reverence shown parents and other people in power; and since invisible powers are considered more important and greater than visible ones, therefore, they will have it that still more should they be worshipped. And this God should be worshipped on account of his love, they say. And what kind of love is it to expose innocent posterity to infinite suffering on account of the fall of one man, certainly foreseen and therefore foreordained (foreordained as far at least as being permitted). But, you say, they are to be redeemed. But how? The father exposes his only son to extreme suffering, that he may deliver the other man from tortures no greater, because of the redemption offered by the former.

The Barbarians had no such silly idea. But why should God be loved, why worshipped? because he created us? But to what end? that we should fall! because assuredly he had foreknowledge that [our progenitors] would fall, and set before them the medium of the forbidden fruit, without which they could not have fallen. Granted, however, that he should be worshipped because on him all things depend for their creation; some, nevertheless, add, for their continued existence also, and their preservation. Why should God be worshipped? Does he himself delight in worship? Certainly. Parents and benefactors are honored among us. But why is this honor given? Human nature has regard for mutual wants and, the bestowal of honor is due to the idea that we can be aided by a greater and more enduring power. No one wishes to aid another unless his own wants are satisfied in turn. That is called a person's recognition of kindness and gratitude, which demands a greater recognition of his own kindness; and in order that his reputation may be spread abroad, it demands that the other be ready, as a handmaid, so to speak, to inspire in others an idea of his fame and nobility. Doubtless the idea others may entertain of our ability to be of service to general or individual needs, tickles us, and raises plumes for us like those of a peacock, wherefore generosity is found among the virtues. But who does not see the imperfection of our nature? Who, however, would say that God, the most perfect of all beings, wants anything? Or that he wishes for any such thing if he is perfect and already self-sufficient and honored without any external honors. Who would say that he wants honor except those who persist in honoring him?

The desire for honor is a sign of imperfection and lack of power.

The consensus of opinion among all races on this subject, is urged by those who have talked with scarcely all even of their own friends, or have examined three or four books treating of the testimony of the world, not even carefully considering how far the authors had knowledge of the customs of the world; but those excellent authors were not familiar with all customs. Notice, however, that when one is considering the matter, the objection here arises, that the fundamental reasons for worship are connected with God himself and his works, and not with the elementary constitution of any society. For there is no one who is not aware that worship is due to the custom, prevalent among the ruling and rich classes especially, of maintaining some external form of religion in order to calm the passions of the people.

But if you are concerned about the former reason, who would believe that in the principal seat of the Christian religion,--Italy,--there are so many free-thinkers, or to speak more meaningly, Atheists, and if he should believe it, would say that there is a consensus of opinion among all races. God is, therefore should he be worshipped? Because, forsooth, the wiser men at least say so? Who, pray, are the wiser? The high priest, the augurs, the soothsayers of the ancients, Cicero, Caesar, the leading men and their priestly adherents, etc.

Would they let it be known that such practices were to their interests? Doubtless those in control of public affairs, deriving their profits from the credulity of the people, told fear-inspiring stories of the power and vengeance of the invisible gods, and lied about their own occasional meetings and association with them; and demanded in proportion to their own luxury beings suitable for or even surpassing themselves. For it is not to be wondered at that priests promulgate such teachings, since this is their method of maintaining their own lives. And such are the teachings of the wiser men.

This world may depend on the control of a prime mover; this is certainly the fact--that the dependence will be only at the start. For why might there not have been a first command of God, such that everything would go in a foreordained course to a fixed end, if he wished to fix one. There would no longer be need of new care, dependence or support, but he might at first have endowed every one with sufficient powers. And why should it not be said that he did this? For it is not to be supposed that he visits all the elements and parts of the universe as a physician does a sick man.

What then is to be said of the testimony of conscience? and whence would come those fears of the mind because of wrong-doing, were it not evident that there is near us a higher power who sees and punishes us, whom wrong-doing displeases just as it is altogether at variance with worship of him? It is not now my purpose to inquire more deeply into the nature of good and evil nor the dangers of prejudice and the folly of great fear which springs from preconceived ideas. This merely I say. Whence did they arise? especially since all evil-doing depends on the corruption and destruction of the harmony resulting from the interchange of services in the wants to which the human race is subject, and since the idea about one who wishes to increase rather than to be of aid in those wants, renders him an object of hatred. Whence it happens that he himself may fear lest he may incur the hatred and contempt of others, or a like refusal to satisfy his wants; or may lose his power of being of service not only to others but to himself, in so far indeed as he needs to fear any harm from being wronged by others.

And so, they say, those who do not have the light of Holy Scriptures, follow the natural light in accordance with the dictates of their consciences, which proves to be sure, that God has endowed the intellect of all men with some sparks of his own knowledge and will, and if they act according to these it must be said that they have done right. For what reason of theirs can be a command to worship God if this is not? But it is maintained on many grounds that beasts act according to the guide of reason, and this matter has not yet been decided; nevertheless I do not urge this. Who has said anything to you to prove that this does not occur, or that a trained animal does not at times surpass an ignorant and uneducated man in intellect and powers of judgment? But to speak to the point, the majority of men of leisure who have had time to consider subtile ideas and those beyond the comprehension of the ordinary intellect, in order to gratify their own pride and promote their own advantage, have devised many subtile principles for which Alexis and Thyrsis, prevented by their pastoral and rustic duties, could have had no leisure. Wherefore, the latter have placed confidence in the philosophers of leisure, as if they were wiser, while they are more fitted to impose on the foolish. Hence, good Alexis, go to, worship the sylvan Pans, Satyrs and Dianas, etc. For the great philosophers will tell you about the dream of Numa Pompilius, and narrate to you the story of his concubinage with the nymph Aegeria, and they will wish by this very account to bind you to his worship, and as a reward for this pious work, because of the reconciliation and favor of those invisible powers, they will demand for their own support, the flower of your flock and your labor as a sacrifice. And hence, since Titius worshipped Pan, Alexis, the Fauns, Rome, the Gods of War, Athens, the unknown Gods, is it to be supposed that those good men learned from the light of reason certain tales which were the idle inventions and ideas of philosophers? not to attack too harshly the religion of others.

And why did not this reason also tell that they were mistaken in their worship, in foolishly worshipping statues and stones, as if they were the dwelling places of their Gods? But is it indeed to be supposed that since good women bestowed such worship on Francis, Ignatius and Dominicus and such men, reason teaches that at least some one among holy men should be worshipped? That they learn from the light of nature the worship of some superior power no longer visible, although, nevertheless, such are the fabrications of our priests of leisure for the more splendid increase of their own means of support.

Therefore, there is no God? Suppose there is (a God.) Therefore, should he be worshipped? But this does not follow, because he desires worship as far as he has inscribed it in the heart. What more then? We should then follow the guide of our nature. But this is known to be imperfect. In what respects? For is it sufficient enough to maintain the society of men peacefully? Because other religious people, following revelation, do not pass more tranquil lives?

But is it rather because God demands of us especially a more precise idea of God? But nevertheless you who promise this of any religion whatsoever, do not supply it. For any revelation of what God is, is far more unintelligible than before. And how will you make this clearer by the conception of the intellect, since he limits every intellect?

What do you think of these things?

No one, I say, has a knowledge of God, moreover eye has not seen him, and he dwells in unapproachable light, and from the time of revelation till now, in allegory. But I suppose every one knows how clear an allegory is. Wherefore do you indeed believe that God makes such demands? or is it from the desire of the intellect to surmount the limitations of its own capacity in order to comprehend everything more perfectly than it does, or from something else? Who of you is there who speaks from special revelation? Good God! what a hodge-podge of revelations. Do you point to the oracles of the heathen? Antiquity has already held them up to ridicule. To the testimony of your priests? I can show you priests who will contradict them. You may protest in your turn, but who will be the judge? Who will put an end to these disputes? Do you call attention to the writings of Moses, the Prophets and Apostles? I bring to your notice the Koran, which says that, according to a new revelation, these are corrupt and its author boasts of having settled by the sword the corruptions and altercations of Christians as did Moses those of the heathen. For by the sword Mahomet and Moses subjugated Palestine, each instructed by great miracles. And the writings of the Sectarians as well as of the Vedas and the Brahmins 1300 years back, are in opposition, to say nothing of the Sinenses. [52] You, who in some remote spot in Europe are disputing about such things disregard or deny these writings. You yourself should see very clearly that with equal ease they deny your writings. And what proofs not miraculous, would be sufficient to convince the inhabitants of the world, if it were evident from the first three books of Veda, that the world was contained in and came from an egg of a scorpion, and that the earth and first elements of things was placed on the head of a bull, if some envious son of the Gods had not stolen these first three volumes. In our times this would be laughed at; and among those people there would not be this strange argument to establish their religion if it did not have its origin in the brains of these priests.

And whence else came those many immense volumes concerning the gods of the pagans and those wagon loads of lies? Moses acted very wisely in first becoming skilled in the arts of the Egyptians, that is in the mastery of astrology and magic, and then by cruel war driving from their homes the petty kings of Palestine, and pretending a conference like that of Numa Pompilius. Leading his army, confident of their fortunes, into the possessions of peaceful men; in order that he, forsooth, might be a great general and his brother high priest, and that he himself might be a leader and dictator. But of what a people! Others by milder means and by pulling the wool over the eyes of the people under cover of profound sanctity (I am afraid to mention other things,) and by the pious deceits of members of their sect in secret assemblies, first got control of the ignorant country people and then, because of the growing strength of the new religion, they got control of those who feared for themselves, and hated a leader of the people. At length another eager for war, by feigning miracles attached to himself the more ferocious people of Asia, who had suffered ill treatment at the hands of commanders of the Christians, and who, like Moses, with the promise of many victories and favors, he subjugated the warring and peaceful leaders of Asia, and established his religion by the sword. The first is considered the reformer of the heathen, the second of Judaism and the third the reformer of both. It remains to be seen who will be the reformer of Mahomet and Mahometanism. Doubtless then, the credulity of men is likely to be imposed on, and to take advantage of this under the pretense of some gain to be derived, is rightly called imposture.

It would be too long and tedious to show more at length in this place, the nature and forms of what goes under the name of imposture, but we must observe, that, even if natural religion is granted and the worship of God is right as far as it is said to be commanded by nature; that up to this time the leader of every new religion has been suspected of imposture, especially since it is evident to all and is obvious from what has been said or can be said, how many deceptions have been used in propagating any religion.

It remains then unanswerable according to the previous argument, that religion and the worship of God according to the promptings of natural light, is consistent with truth and justice; but if any one wishes to establish any new principles in religion, either new or displeasing, and that by the authority of invisible powers, it will evidently be necessary for him to show his power of reforming, unless he wishes to be considered by all an impostor. Since, not under the conclusions of natural religion, nor under the authority of special revelation, he offers opposition to the ideas of all. Moreover he should be so upright in life and character that the people may believe him worthy of being associated with so high and holy a power, who does not approve of anything impure. Nor can merely his own confession, nor the holiness of a past life, nor any miracles--that is extraordinary deeds--prove this; for this is common rather among the skillful and the deceivers of men, lying hypocrites who pursue their own advantage and glory in this way. For it is not worth considering that some reached such a degree of madness that they voluntarily sought death, in order that it might be supposed that they despised and conquered everything, like different ones among the ancient philosophers. Nor is it to be supposed that they were upheld by special divine powers in that which they did because of foolish fancies and fond hopes of mountains of gold, rising from a defective judgment. For they did not give the matter the proper consideration, nor did the real teachers, for in order that you may come to a fair decision about them, I have said not only is their own testimony not sufficient, but in order to reach the truth of the matter, they must be compared with one another; and other witnesses with them, and then their acquaintances and friends, and then strangers, then friends and enemies; and then after the testimony is all gathered in, that of each teacher concerning himself, and then that of others must be compared. And if we do not know the witnesses, we must consult the witnesses of the witnesses, and so on; besides instituting an investigation as to your powers of distinguishing from the true and the false involved in such or other circumstances. Especially in similar ones, inquiring, moreover, whence you desired data to learn the truth, for this purpose comparing the judgment of others, as to what they infer from such an investigation or from the testimony of witnesses. And from these data it will be permissible to infer whether he who makes this claim, is a true messenger of the revelation of divine will and whether his teachings should be gradually adopted. But at this point we must be very careful not to get into a circle. Whenever the nature of important religions may be such that one supplants another, as that of Moses, Paganism, that of Mahomet, Christianity,--the later one may not always nor in every particular cast aside the earlier, but only in certain parts, to such an extent that the latter is founded on the former, it will be necessary to investigate carefully not only either the last, or the middle, or the first, but all, especially since the charge of imposture is brought by every sect. So the ancients were charged with it by Christ, because they corrupted the law; the Christians by Mahomet, because they corrupted the gospels, a fact not to be wondered at, inasmuch as one sect of Christians charges the other with corrupting texts of the New Testament, so that it can [not] be ascertained whether he who is offered as an example is a teacher of a true religion or how far those who claim to have been given authority, should be listened to. For in an investigation no sect must be overlooked, but each must be compared with the rest without any prejudice. For if one is overlooked, that perhaps, is the very one which is nearer the truth. Thus, those who followed Moses, have followed the truth according to the Christians also, but they ought not to have paused at that point, but should examine the truth of the Christian religion also.

Each sect maintains that its own teachers are the best and that it has had and is daily having proof of this, and that there are no better ones, so that either every one must believe it, which would be absurd, or no one, which is the safer plan, until the true way is known, though no sect should be disregarded in a comparison.

There is no need of presenting the objection that it is known that all mathematicians agree that twice two is four. For it is not a similar case, since no one has been known to doubt whether twice two is four, while on the contrary religions agree neither in end, beginning nor middle. Suppose that I do not know the true way of salvation; I follow, however, the Brahmins or the Koran. Will not Moses and the rest say: What wrong have we done you that you thus reject us, though we are better and nearer the truth? What reply shall we make? I believed in Mahomet or the Gymnosophistes [53], in whose teachings I was born and brought up, and from them I learned that your religion and that of the Christians which followed, have long since decayed and grown corrupt, and are still misleading. Will they not reply that they do not know anything about the others and that these do not know anything about the true guide to salvation, since they know that those who are corruptors of the people are impostors, feigning miracles, or by lies pulling the wool over the eyes of the people. Nor should faith be thus simply given to one man or one sect, rejecting all others without a complete and proper investigation. For with equal right the Ethiopian, who has not left his own land, says that there are no men under the sun except those of a black color.

Moreover, this precaution also should be taken in the investigation of other sects, that equal care should be used in an investigation of all, and while one is explained with great pains, the other should not be slighted, because one claim or another at first sight seems to be wrong, or because of the evil reports of gossip concerning the leader of that sect, while other reports are cast aside. For that should not be set down as doctrine or indubitable testimony, which the first vagabond that comes along asserts about a hostile religion. Indeed, with equal right on account of common gossip and the mere mention of a name, the Christian religion was to some an object of horror, and to others an object of scorn. With the latter because the Christians worshipped the head of an ass, and with the former because they ate and drank their God, so that at length the report became current that to be a Christian was to be a deadly enemy of God and men; when, nevertheless, such tales were either things which had been misunderstood or skillfully told lies, which were then confirmed, and having some foundation, spread abroad because an enemy of that religion had absolutely no intercourse, or no proper intercourse, with the Christians themselves, or the more learned among them, but believed the first ignorant person or deserter or enemy of that religion. Such a method of investigation being decided upon, it would always be a matter of great difficulty. What shall we say about women, what about children, what about the majority of the masses of the people? All children will be excluded from a feeling of security in regard to their religion, and the majority of women to whom even those matters which have been most clearly explained by the leaders of any religion, as far as can be done, are obscure: also from their manner of life you rightly perceive that with the exception of a very few superior ones, they have no accurate powers of comprehending mysteries of such a character, to say nothing of the countless numbers of insignificant persons and country people for whom the question of their own support is the most important subject for the exercise of their powers of reason, while other matters they accept or reject in good faith. Doubtless there is only a very small part of the world, who weigh all religions, compare their own carefully with others and correctly distinguish true reasons from false, in details in which deception may creep in; but the majority rather adopt the faith of others, of teachers of sacred matters especially, whose knowledge and powers of judgment in sacred matters are considered noteworthy.

And so in any religion this is done, especially by those who can not read and write or do not have anything to read. But it should have been observed that in this matter it is not sufficient that the teachers of any religion should have the power, because of very exact powers of judgment and avowed experience, of distinguishing the true from the false. Indeed it ought to be very certain to others, with powers of judgment no less exact, that those teachers have not only the ability to distinguish the true from the false, but the desire as well, and indeed we ought to be especially certain that he who professes such a knowledge and desire is neither deceived nor wishes to be.

And what choice shall we make here among so many teachers so much at variance in even one eminent sect? For when we look at our comrades and associates, who disagree on many subjects, although they are most friendly in other respects, one of the two disputants will maintain his opinion on account of some defect, either because he has not a correct understanding of the matter, and lacks the power of judgment, or because he does not wish to give up, and so does not desire to confess the truth. But although it might be matters of secondary importance in which this happened, nevertheless the result will be that they will be mistrusted in other matters also. Each doubtless is in possession of one truth, and he who gives this up in one place, either from a defect of judgment or a wrong desire is deservedly mistrusted of doing the same thing in other cases.

Therefore, that you may judge of the ability and honesty of any teacher in religion, first, it is necessary for you to be just as able as he; for otherwise he will be able to impose on you very easily, and, moreover, if he is unknown to you, he will need the testimony of others, and these again of others, and so on indefinitely; not only in regard to his truthfulness, that he really taught such doctrines, but in regard to his honesty, that he did this without deceit. And the same method must at once be employed in regard to the witnesses of his honesty and his teachings. But where will you place an end to this? It is not enough that such discussions have already taken place among others; you must consider how well this has been done. For the ordinary proofs which are set forth are neither conclusive nor manifest, and prove doubtful matters by others more doubtful, so that, like those who run in a circle, you return to the starting point.

In order that it may be manifest whether any one is a teacher of a true religion or an impostor, there is need either of personal knowledge, which we can not have in the case of the three great founders of the religions of Judaism, Christianity and Mahometanism, inasmuch as they lived in far distant places and died long before our time; or of the knowledge of others, which, if any one imparts it to you, we call testimony.

Between these, there is still another way of knowing any one, namely through his own writings, which may be called one's own testimony concerning himself. And concerning Christ, there is no such testimony; concerning Moses, it is doubtful whether there is; concerning Mahomet, there is the Koran. The testimony of others is of two classes--that of friends and that of enemies. Between these extremes there is no third class, according to the saying, "who is not with me is against me." Mahomet in his writings assumes and attributes to himself the same divine qualities as did Moses and another. Moreover the friends of Mahomet and members of his sect wrote the same things concerning him as did the members of the sects of the others concerning their masters, and the enemies of the others wrote just as disparagingly of them as their friends did of Mahomet. As for the rest, the testimony of any one concerning himself is too unreliable to inspire implicit confidence, and is of no consequence except, perchance, to perplex a thoughtless hearer. The assertions of friends, who doubtless unanimously repeat the sayings of their masters, are of the same nature. Nor should the enemies of any one be heeded on account of their prejudices. But as it is, in spite of these facts, it is for such trivial reasons, which are confirmed only by the master's own boasts, the assertions of friends, or the calumnies of enemies, that every follower of any one of the three assumes that the claims of his enemy are based wholly on imposture, while the teachings of his master are founded wholly on truth. Nevertheless Mahomet is undoubtedly considered an impostor among us; but why? Not from his own testimony or that of his friends but from that of his enemies. Then, on the contrary, among the Mahometans he is considered a most holy prophet; but why? From his own testimony, but especially from that of his friends. Whoever considers Moses an impostor or a holy teacher employs the same method of reasoning. And there is equal reason in the case of Mahomet as in the case of the others, either for charging him with imposture or for answering that charge, although, nevertheless, the former are considered holy, while he is considered a scoundrel, contrary to all the demands of justice. To put it in the scholastic manner, then, the following conclusions are most firmly established: Whenever there is the same reason as in the case of Mahomet for charging any person with imposture or for answering that charge, they should be placed in the same category. And for example, in the case of Moses, there is the same reason, therefore justice should be demanded just as in the case of Mahomet, nor should he be considered an impostor.

PROOF OF MINOR PREMISE.

(a.) In regard to the rebuttal of the charge of imposture: this is based on the above-mentioned testimony not only of Mahomet concerning himself in his well-known writings, but on that of every one of his friends concerning their master, and hence, it logically follows:

(I.) Whatever value the testimony of Moses' friends has in defending him on the charge of imposture, the testimony of Mahomet's friends ought to have the same value. And whatever the value of the acquittal, though their favorable testimony, etc., etc. Therefore, etc.

(II.) And whatever value the books of Moses have for this purpose, the same value the Koran has also. And so, etc. Therefore, etc.

Moreover, the Mussulmen, from the very books of the New Testament (although according to these very persons, these books have been much corrupted in other respects,) draw various arguments even in support of their Mahomet, and especially that prediction of Christ concerning the future Paraclete. [54] They maintain that he came and exposed the corruption of the Christians, and established a new covenant. And although at other times the Koran is charged with many silly, nay impious tales, all these nevertheless, can be explained in a spiritual sense or smoothed over in other ways, since the rest of the teachings insist on nothing but extreme sanctity and a stringent mode of morals, but especially on temperance and abstinence from wine. And to the objection frequently raised that wine is the gift of God, the reply can be made that so also are poisons, and yet we are not supposed to drink them. The further objection often made that the spirit of the Koran is too carnal, and fills eternal life with pleasures of the world and the flesh, polygamy moreover being so indiscriminately permitted, it is not of such weight that it can not be confuted, since Moses also permitted polygamy and in the New Testament life eternal admits of banquets, e. g., you will sit down with Abraham and Isaac, etc., etc. Again, I shall not taste wine except in the Kingdom of my Father. It is said that all those pleasures mentioned in the Song of Solomon, which is, of course, also instanced, are not wrong, and when explained in a spiritual sense imply no wrong, although the same thing is not said of the Koran. And if we are too severely critical of the words of the Koran, we ought to employ the same severity of criticism against the writings of Moses and others. Moreover the arguments which are offered from Moses himself in answer to the charge of imposture, do not seem reasonable nor of sufficient weight.

(I.) Our knowledge of the intercourse Moses had with God depends on his own testimony and that of his friends, and hence such evidence can have no more weight than similar arguments of the Mussulmen concerning the conference that Mahomet had with Gabriel; and what is more, this intercourse of Moses, according to Moses himself (if all those sayings are Moses', which are commonly attributed to him) is open to the suspicion of imposture, as is to be shown below.

(II.) No one indeed who is acquainted with the many very grave crimes of Moses, will be able to say easily or at least justly, that his holiness of life can not easily be matched. His crimes then are the following:

(a.) Fraud, which none but his friends have palliated, but they are not impartial judges of the matter; nor does that commendatory passage of Luke in the Acts of the Apostles form any apology, for there is dispute as to the honesty and veracity of that witness.

(b.) The stirring up of rebellion; for it can not be proved that this was due to a command of God, nay, the contrary is clear, since elsewhere Moses is urged to forbid resistance to tyrants.

(c.) Wars, although murder is contrary to the V. and VII. (?VI.) [55] commandments of Moses himself, unrestrained plunder, etc., etc.; just as the high priest in India, or Mahomet in his land, offering the command of God as a pretext, drove from their territory the former possessors. Moses slew thousands and gave them over to slaughter in order to insure salvation to himself and his people.

(d.) The teaching concerning the taking of the property of others under the pretense of a loan.

(e.) The prayer to God in which Moses desired to die eternally for his people, although this petition asked of God such things as would destroy his essence. See Exodus xxxii, 31, 32. [56]

(f.) Neglect of the commands of God in regard to circumcision (Exodus iv, 24, 25, 26,) [57] and finally,

(g.) The chief of Moses' crimes, the extreme and stupid incredulity of one who was chosen to perform so many miracles by the power of God, and who nevertheless on account of his wavering faith was censured by God himself severely and with the threat of punishment. (Numbers xx, 12). [58]

As to

(b.) The proof of the other argument, namely, the charge of imposture, it can be said: We believe that Mahomet was an impostor, not from our personal knowledge, as was pointed out above, but from the testimony, not of his friends, but of his enemies. But all such are anti-Mahometans, according to the saying "Who is not with me is against me," etc., etc.: hence follows the conclusion: Whatever weight the testimony of enemies has in the case of one, that it ought to have in the case of the other also. Otherwise we shall be unjust in condemning one from the testimony of enemies and not the other; if this were done, all justice would be at an end.

And in the case of Mahomet, the testimony of enemies has such weight, that he is considered an Impostor, therefore, etc., etc.

Furthermore, I say that reasons for suspecting Moses of imposture can be elicited not only from external, but from internal evidence, whereby imposture can be proved by his own testimony as well as by that of others, albeit, his followers, although there is still dispute.

(I.) Whether the books, which are said to be those of Moses, are his or (II.) those of compilers, (III.) or those of Esdras, especially, and (IV.) whether they were written in the Samaritan, or (V.) the real Hebrew language; and (VI.) if the latter, whether we can understand that language. All these matters are doubtful for many reasons, and especially it can be shown from the first chapters of Genesis that we can not correctly interpret that language. I confess I am unwilling to concern myself with these points, but I wish to discuss the man.

I. From Moses' own testimony and indeed

(a.) concerning his life and character which we have considered above, and which, if any blame is attached to Mahomet on account of the fierce wars he waged, especially against the innocent, is equally blamable, and in other respects does not seem at all different from Mahomet's.

(b.) Concerning the authority of his own teaching. And here applies what was said above about Moses' intercourse with God, which Moses indeed boasted of but evidently with too great exaggeration. For if any one boasts of intercourse with God of an impossible nature, his intercourse is properly doubted and Moses, etc. Therefore, etc. It is proved because he boasts of having seen that of which in the Old and in the New Testament afterward, it is very often said that no eye has seen (namely) God face to face. Exodus xxxii. 11. Numbers xii. 8. [59] Thus he saw God (1) in his own form, not in a vision nor in a dream (2), but face to face as friend to friend when he spoke directly to him. But any vision, which (1) is like that of friends speaking face to face, directly to one another, (2) like that of the blessed in the other life, is properly called and considered a vision of God. And Moses, etc. Therefore, etc. The Minor premise is proved from the passages previously cited and from the words of the Apostle: then indeed face to face, etc., and there is the same argument in the passages of Moses and in that of the Apostle. And yet among Christians the belief is most firmly established that no unjust person can see God in this life. And in the above passage of Exodus xxxiii. 20, [60] it is expressly added: you will not be able to see my face. These words God addressed to Moses and they are in direct contradiction to the passages previously cited, so that these claims can be explained in no other way than by saying that they were added by a thoughtless compiler, but by so doing the whole is rendered doubtful.

(c.) Concerning the teachings of Moses, which relate either to the laws or the gospel. Among the laws, all of which for the sake of brevity I can not now consider, the decalogue is most important, being called the special work of God and said to have been written on Mount Horeb. But it is evident it was devised by Moses before it was written by God, because these commands are not in themselves characterized by the perfection of God, since (1) they are either superfluous, namely the last three, arguing from the words of Christ in Math. v, [61] undoubtedly relating to the former, while the IX should not be separated from the X, and they will likewise be superfluous (2) or they are defective. For where are these commandments: thou shalt not desire to have other Gods, nor desire to curse God, nor desire to desecrate the Sabbath, nor to injure thy parents, and similar ones? And is it to be presumed that God would forbid the lesser sins of coveting a neighbor's house, land and property especially, and in an order so extraordinary, and not the greater? As to the teaching of Moses concerning the gospel, he establishes a very foolish and untrustworthy sign of the future great prophet, or Christ. Deut. xviii, 21, 22, [62] since this sign makes faith impossible for a long time. From this dictum it follows that Christ, having predicted the fall of Jerusalem, ought not to have been considered a true prophet while that prophecy was as yet unfulfilled (nor should Daniel, until his prophecy had been fulfilled), and so those who lived in the interval between the time of Christ and the overthrow of Judea, can not be blamed for not believing in him, although Paul hurled anathemas at those who did not attach themselves to Christ before the fall.

Whatever sign, then, permits people for a long time to believe what they please with impunity, can not proceed from God, but is justly subject to suspicion. And this sign was given, etc., therefore, etc.

What is said concerning the fulfillment of other prophecies is no objection. For it is the special and genuine sign of that great prophet, that his predictions are fulfilled. Wherefore, naturally, previous to this fulfillment he could not have been considered such a prophet.

The other absurd conclusion which evidently follows from this passage, is this: that although this sign ought to have been the proof of the divine inspiration of all prophets, in the case of certain prophets who made predictions, indefinite indeed, but in words not admitting a moral interpretation (such as soon, swiftly, near, etc.,) that sign can by no means be found, e. g. Many predict the last day of the world and Peter said that that day was at hand; therefore, so far, until it comes it will be impossible to consider him a true prophet.

For such is the express requirement Moses makes in the passage cited.

(d.) Concerning the histories of Moses. But if the Koran is charged with containing many fables, doubtless in Genesis there are many stories to arouse the suspicions of the thoughtful reader: as the creation of man from the dust of the earth, the inspiration of the breath of life, the creation of Eve from the rib of the man, serpents speaking and seducing human beings, who were very wise and well aware that the serpent was possessed by the father of lies, the eating of an apple which was to bring punishment upon the whole world, which would make finite one of the attributes of God, namely his clemency (the attributes of God being identical with his essence), as the redemption of the fallen would make finite the wrath of God, and so God himself: for the wrath of God is God himself; men eight or nine hundred years old; the passage of the animals into the ark of Noah, the tower of Babel, the confusion of tongues, etc., etc. These and a thousand other stories can not fail to impress the investigating freethinker as being similar to the fables, especially of the Rabbins since the Jewish race is very much addicted to the use of fables; nor at all inconsistent with other works, to mention those of Ovid, the Vedas, those of the Sinenses and the Brahmins of India, who tell that a beautiful daughter born from an egg bore the world, and similar absurdities. But Moses especially seems to arrest our attention because he represents God as contradicting himself, namely, saying that all things were good and yet that it was not good for Adam to be alone. Whence it follows that there was something apart from Adam that was not good and so could injure the good condition of Adam, while, nevertheless, the solitude of Adam itself was the work of God, since he had created goodness not only of the essences but also of the qualities.

For all things were good in that quality in which God had created them. I adduce as proof: It is impossible for any work created by God not to be good. And the solitude of Adam, etc., etc. Therefore, etc.

Whoever enters upon the study of the genealogies of the Old Testament finds many difficulties in Moses. I shall not now cite all, contenting myself with merely this one example, since Paul, I. Tim. i., 4, [63] has taught that genealogies are useless, and the study of them unprofitable, nay, to be avoided. Of what use were so many separate, nay, so oft times repeated, genealogies? And there is a remarkable example to arouse suspicion at least of the corruption of the text or of the carelessness of compilers, in the case of the wives of Esau and the different things said of them.

WIVES OF ESAU.

[64]Genesis xxvi, 34:

Judith, daughter of Berit, the Hittite. Basnath, daughter of Elon, the Hittite.

Genesis xxviii, 9:

Mahalaad, daughter of Ishmael, sister of Nabajoth, who is mentioned after the two former.

Genesis xxxvi, 2:

Ada, daughter of Elon, the Hittite. Akalibama, C. I. Basnath, daughter of Ishmael, sister of Nabajoth.

The one who is called Ada in Genesis xxxvi, is called Basnath in Gen. xxvi, namely, the daughter of Elon, the Hittite, and the one who is called Basnath in Gen. xxxvi, is called Mahalaad in Gen. xxviii, namely, the sister of Nabajoth, although, nevertheless, Mahalaad, in the passage cited in Gen. xxviii, is said to have been married after Judith and Basnath, previously mentioned in Gen. xxvi.

I do not yet see how these names are to be reconciled. And these and similar passages increase the suspicion that the writings of Moses which we have, have been put together by compilers and that errors in writing have crept in at some time.

Finally the most conclusive argument against the authenticity of Moses is the excessive tautology and useless repetition, with always the same amount of difference, as if different passages had been collected from different authors.

(II.) To prove that Moses is subject to suspicion from the testimony, not of his enemies only, but from that of those who openly professed to be his followers and disciples. And this testimony is

(g.) Of Peter, Acts xv. 10, [65] calling the yoke of Moses insupportable: and hence either God must be a tyrant, which would be inconsistent with his nature, or Peter speaks falsely, or the laws of Moses are not divine.

(h.) Of Paul always speaking slightingly of the laws of Moses, which he would not do if he considered them divine. Thus Gal. iv. [66] he calls them

(a.) Bondage v. 3, 4, but who would have so called the laws of God.

(b.) Beggarly commands v. 9. [67]

(c.) V. 30, [67] he writes: Cast out the bondwoman and her son. Hagar, the bondwoman, is the covenant of Mount Sinai, which is the law of Moses according to v. 24. [67] But who would tolerate the saying, cast out the law of God and its children, and followers, although Paul himself, as he asserts here and in the following chapter Gal. iv. 2, 3, [67] does not permit Timothy to be circumcised. Act xvi. [68]

(d.) He calls the law a dead letter, and what else does he not call it? II. Cor. iii., 6-10 [67] and following. Likewise he did not consider its glory worth considering. c. v., 10. Who would say such things of the most holy law of God? If it is just as divine as the gospel it ought to have equal glory, etc., etc.

The testimony of those who are outside of the Jewish or Christian church, is etc., etc.

TANTUM.

CORNELL UNIVERSITY LIBRARY.

In the library of Cornell University, at Ithaca, N. Y., is a large collection of Spinoza manuscripts and printed books by the same author. The collection was left to the library, and is known as the "Strauss Collection." In the collection is a manuscript copy of "La vie et l'esprit de M. Benoit de Spinosa," which includes "Le traité des trois Imposteurs."

This particular manuscript is much longer than any of the printed editions of Traité des Trois Imposteurs, and includes several more chapters than another manuscript which is in same library.

The printed editions usually contain six chapters, although the edition à Philadelphie, 1796, alluded to on pages 18-19, contains nine chapters. None of the printed editions that I have seen contains a chapter entitled Numa Pompilius.

The manuscript in Cornell library has six additional chapters more than our manuscript, 1716, which chapters are entitled: 1. Religions. 2. Of the Diversity of Religions. 3. Divisions of Christians. 4. The Superstitious,--of the superstition and credulity of the people. 5. Of the Origin of Monarchies. 6. Of Legislators and Politicians, and how they serve themselves with Religion.

These chapters being but an elaboration of the matters and ideas contained in our English translation.--A. N.

TRANSLATIONS OF LATIN FOUND IN THE TEXT.

P. 8, paragraph 3, "Atheismus Triumphatus." Atheism destroyed.

P. 10, paragraph 1, "Perini del Vago, Equitis de Malta, Epistolium ad Batavum in Brittania hospitem de tribus Impostoribus," (3 Greek words omitted). Epistle to Batavus, a friend in Britain, about the Three Impostors (the Pamphleteers, Sycophants and so-called Doctors).

P. 12, line 2, "Ridiculum et imposturae in omni hominum religione, scriptio paradoxa, quam ex autographo gallico Victoris Amadeo Verimontii ob summam rei dignitatem in latinum sermonem transtulit." What is ridiculous, and the impostures in every religion of mankind, a strange writing, which he translated into Latin from the original French of Victor Amadeus Verimontius, on account of the great worth of the subject matter.

P. 12, line 9, "Quaedam deficiunt s. fragmentum de libro de tribus impostoribus." Certain things are missing. His fragment of the book about the three impostors.

P. 12, line 12, "De imposturis religionum breve. Compendium descriptum ab exemplari manuscripto quod in bibliotheca J. Fred. Mayeri, Berolini, publice distracta deprehensum et a Principe Eugenio de Sabaudio, 80 Imperialibus redemtum fuit." An abstract about the impostures of religions. An abridgment copied from the original manuscript which, at the dispersal of the library of J. Fred. Mayer of Berlin, was discovered and repurchased by Prince Eugene de Sabaudio for 80 imperials.

P. 12, line 18, "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 inceperant. Finis." For the ordinary arguments which are set forth, are not established, nor are they evident, and prove doubtful matters by others often much more doubtful, just like those who run in a circle, and always return to the starting point. End.

P. 12, last 7 lines, "Quamvis omnium hominem intersit nosse veritatem, rari tamen boni illi qui eam norunt," etc. Although it is to the interest of all men to know the truth, nevertheless those few good men who know it, etc.

"Qui veritates amantes sunt, multum solatii inde capient, et hi sunt, quibus placere gestimus, nil curantes mancipia, quae prejudicia oraculorum--infallibilium loco venerantur." Those who are lovers of the truth will derive much comfort from this, and those are the ones whom we are anxious to please, not caring for those servile persons who reverence prejudices as infallible oracles.

P. 13, paragraph 7, "De impostura religionum compendium s. liber de tribus impostoribus." Treatise about the imposture of religions. His book about the three impostors.

P. 15, paragraph 2, "Homo sum, nihil humania me alienum puto." I am a man, I consider nothing human alien to me.

Page 29, 4th paragraph. Latin orthography corrected:

"Quod de tribus famosissimis Nationum Deceptoribus in ordinem. Jussu. meo digessit Doctissimus ille vir, quocum 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 perlegendi te accipio cupidissimum."

This treatise about the three most famous impostors of the world, in accordance with my instructions was put in order by that scholar with whom you had the conversation concerning that matter in my library, I had it copied, and that MS. written in a style equally genuine and simple. I send you as soon as possible, for I am sure you are very eager to read it.

P. 29-30, last paragraph, (Latin orthography corrected), "I. liber de Nat. Deor. Qui Deos esse dixerunt tanta sunt in Varietate et dissentione constituti ut eorum molestum sit dinumerare sententias. Alterum fieri profecto potest ut eorum nulla, alterum certe non potest ut plus unum vera fit. Summi quos in Republica obtinuerat honores orator ille Romanus, eaque quam servare famam Studiote curabat, in causa fuere quod in Condone Deos non ausus sit negare quamquam in contesta Philosophorum, etc."

I. Book about the nature of the Gods. "Those who have said that there are Gods, are characterized by such a variety of ideas and difference of belief, that it would be difficult to enumerate their opinions.

"On the one hand it might indeed happen that not one of their opinions was true, but on the other hand, certainly not more than one can be true." The great honors which that famous Roman orator had gained in the state, and that reputation, which he took the most zealous care to maintain, were the reason why in a public speech he dared not deny the Gods, although in a discussion of philosophers, etc.

P. 35, last paragraph, "De poteste Imperiali,"--Of the Imperial power.

P. 144, TANTUM--So Far.

QUIXOTISM.

Did you ever attend a meeting of the society for the--perhaps I had better not mention the name of the society, lest I tread on your favorite Quixotism. Suffice it to say that it has a noble purpose. It aims at nothing less than the complete transformation of human society, by the use of means which, to say the least, seem quite inadequate. After the minutes of the last meeting have been read, and the objects of the society have been once more stated with much detail, there is an opportunity for discussion from the floor.

"Perhaps there is some one who may give some new suggestions, or who may desire to ask a question."

You have observed what happens to the unfortunate questioner. What a sorry exhibition he makes of himself! No sooner does he open his mouth than every one recognizes his intellectual feebleness. He seems unable to grasp the simplest ideas. He stumbles at the first premise, and lies sprawling at the very threshold of the argument.

"If what I have taken for granted be true," says the chairman, "do not all the fine things I have been telling you about follow necessarily?"

"But," murmurs the questioner, "the things you take for granted are just what trouble me. They don't correspond to my experience."

"Poor, feeble minded questioner!" cry the members of the society, "to think that he is not able to take things for granted! And then to set up his experience against our constitution and by-laws!"

The Gentle Reader--Quixotism--Samuel M. Crothers.

CONTENTS.

PAGE.

Introduction 3 Bibliography 7 Dissertation 26 Letter of Frederic the Emperor, to Otho, the Illustrious 37

TREATISE.

God, of 38 (Originally Secs. 1-6, later, Chap. I.) Reasons which have caused mankind to create for themselves an Invisible Being which has been commonly called God 44 (Originally Secs. 1-9 and x-xi, later Chap. II.) God, what is 52 (Originally Secs. x-xi, later, Secs. 1-2, Chap. III.) Religions, what the word signifies, and how and why such a great number have been introduced in the world 56 (Originally Secs. i-xxiii, later, Secs. 1-8, Chap. IV.) Moses, of 62 (Originally Secs. ix-x, later, Secs. 1-2, Chap. V.) Numa Pompilius, of 71 (Originally Secs. xi, later, Chap. VI.) Jesus Christ, of 72 (Originally Secs. xii, later, Chap. VII.) Jesus Christ, of the Policy of 75 (Originally Secs. xiii-xvi, later, Secs. 1-6, Chap. VIII.) Jesus Christ, of the Morals of 80 (Originally Secs. xvii-xviii, later, Secs. 1-3, Chap. IX.) Jesus Christ, of the Divinity of 84 (Originally Secs, xix-xxi, later, Secs. 1-3, Chap. X.)

Mahomet 88 (Originally Secs. xxii-xxiii, later, Secs. 1-3, Chap. XI.) Truths, sensible and obvious 93 (Original Secs. i-vi.) Soul, of the 96 (Original Secs. i-vii.) Demons, of Spirits called 101 (Original Secs. i-vii.) Appendicitis 107 Mahomet, Edition "En Suisse," 1793 107 De Tribus Impostoribus, Edition MDIIC 111 (A literal translation of Latin reprint by E. Weller, 1876.) Cornell University 145 Translations of Latin in the Text 146 The Gentle Reader--Quixotism 149

ERRATA.

P. 5, 2d paragraph, 1st line, Werner should read Weller.

P. 12, line 5, sermonen should read sermonem.

Original Mss., A. D. 1716, Contains--

Dissertation, pp. 26-36, 3300 words French. Treatise, pp. 37-101, 19800 words French. ----- Total, 23100 words.

Weller's reprint, 1876, Edition, 1598 contains 5800 words Latin.

NOTES

[1] The History of the Three Infamous Impostors of this Age.

1. Padre Ottomano, a pretended son of the Sultan of Turkey who flourished about 1650, and who latterly, under the above title, became a Dominican Friar.

2. Mahomed Bei, alias Joannes Michael Cigala, who masqueraded as a Prince of the Ottoman family, a descendant of the Emperor Solyman the Magnificent, and in other characters about 1660.

3. Sabbatai Sevi, the pretended Messiah of the Jews, "the Only and First-borne Son of God," who amused the Jews and Turks about 1666.

[2] La vie et l'esprit de M. Benoit de Spinosa was published without the author's name, in Amsterdam 1719. In the "Preface du Copiste" it is stated that the author of it is not known, but that if a conjecture might be permitted it might be said, perhaps with certitude, that the book is the work of the late Mr. Lucas, so famous for his Quintessences and for his manners and way of living.

Kuno Fischer, in his Descartes und seine Schule. Zweiter Theil, Heidelberg, 1889, p. 101, says:

"The real author of the work is not known with entire certainty; probably the author was Lucas, a physician at the Hague, notorious in his own day; others name as author a certain Vroese."

Freudenthal, in his Die Lebensgeschichte Spinoza's. Leipzig, 1899, writing of the various conjectures as to the authorship of the book, states that W. Meyer has lately sought to prove that Johan Louckers, a Hague attorney, was the author, but that the authorship had not been settled.

Oettinger in his Bibliographie Biographie Universelle, Bruxelles 1854, p. 1707, gives Lucas Vroese as the author.

It has also been suggested that Lucas and Vroese were two men and together wrote the book.

The authority for ascribing the book to Vroese, of whose life no particulars seem to have been recorded, appears to be the following passage in the Dictionnaire Historique, par Prosper Marchand, à la Haye, 1758, v. 1., p. 352:

"A la fin d'une copie manuscrit de ce Traité que j'ai vûe et lûe, on lui donne pour véritable Auteur a Mr. Vroese, conseiller de la cour de Brabant à la Haie, dont Aymon et Rousset retouchèrent le langage; et que ce dernier y ajouta la Dissertation ou Réponse depuis imprimée chez Scheurleer."

The name "Vroese" appears at the side of the colophon at end of our translation, but probably as a reference only.

[3] This is probably a Latin edition of the original manuscript from which our translation was made.--Ed.

[4] See translation Chap. 1 "Of God," first two lines.

[5] DISRAELI'S CURIOSITIES OF LITERATURE.

Title, "Literary Forgeries."

"The Duc de la Valliere and the Abbe de St. Leger, once concerted together to supply the eager purchaser of literary rarities with a copy of "De Tribus Impostoribus," a book, by the date, pretended to have been printed in 1598, though probably a modern forgery of 1698. The title of such a book had long existed by rumor, but never was a copy seen by man. Works printed with this title have all been proved to be modern fabrications--a copy however of the 'introuvable' original was sold at the Duc de la Valliere's sale. The history of this volume is curious. The Duc and the Abbe having manufactured a text had it printed in the old Gothic character, under the title 'De Tribus Impostoribus.' They proposed to put the great bibliopobet, De Bure, in good humor, whose agency would sanction the imposition. They were afterwards to dole out copies at 25 louis each, which would have been a reasonable price for a book which no one ever saw! They invited De Bure to dinner, flattered and cajoled him, and, as they imagined at the moment they had wound him up to their pitch, they exhibited their manufacture--the keen-eyed glance of the renowned cataloguer of the 'Bibliographie Instructive' instantly shot like lightning over it, and like lightning, destroyed the whole edition. He not only discovered the forgery but reprobated it! He refused his sanction; and the forging Duc and Abbe, in confusion suppressed the 'livre introuvable'; but they owed a grudge to the honest bibliographer and attempted to write down the work whence the De Bures derive their fame."

[6] The names are noted on title page in pencil.

[7] The French nation recognize the Supreme Being, the Immortality of the Soul, and the Freedom of Worship.

[8] Treatise of the Dominant Religions.

[9] In old prints Moses is always depicted with horns on his forehead.

[10] When they weep at Rome, they do not laugh in Paris.

[11] There is a measure in everything.

[12] As to the printing of the book they can bring forward no proof whatever of its having being done prior to this date (1716) and it is impossible to conceive that Frederick, surrounded as he was by enemies, would have circulated a work which gave a fair opportunity of proclaiming his infidelity. It is probable therefore that there were only two copies, the original one and that sent to Otho of Bavaria. J. L. R. L.

[13] This phrase is frequently employed to express ecclesiastical criticism. Its first application however had a more pungent meaning. The individual here alluded to having boldly assailed the errors of the Church was attacked one evening by an assassin. Fortunately the blow did not prove fatal; but the weapon (a stylus, or dagger, which is also the Latin name for a pen) having been left in the wound, on his recovery he wore it in his girdle labelled, "The Theological Stylus," or Pen of the Church. The trenchant powers of this instrument have more frequently been employed to repress truth, than to refute argument.

[14] Sep. 20, 1703.

[15] Frederick Barbarossa was Emperor of Germany in 1152 and was drowned during Crusade in Syria June 10, 1190. He created Henry the Lion (? Henry VI.) Duke of Bavaria in 1154, expelled him in 1180, and Henry died 1195.

Otho the Great, Count of Witelspach, was made Duke of Bavaria 1180, and died 1183. He was the grandfather of Otho the Illustrious, who gained the Palatinate and was assassinated in 1231. He married the daughter of Henry the Lion about 1230.

Henry VI succeeded to the Empire on death of his father, Frederick Barbarossa, 1190, and died 1195--that is if Henry the Lion and Henry VI are identical.

Frederick II, son of Henry VI, began to reign (?) 1195, and was living 1243.

The succession of Popes during the period 1152-1254 (Haydn's Dict. of Dates), was as follows:

Anastasius IV, 1153, Adrian IV, 1154, (Nicholas Brakespeare, the only Englishman elected Pope. Frederick I. prostrated himself before him, kissed his foot, held his stirrup, and led the white palfrey on which he rode.)

Alexander III. 1159, (Canonized Thomas à Becket and resisted Frederick I.) Victor V. 1159, Pascal III. 1164, Calixtus III. 1168, Lucius III. 1181.

Urban III. 1185, (opposed Frederick I.) Gregory VIII. (2 months) 1187. Clement III. 1187, proclaimed third Crusade.

Celestin III. 1191. Innocent III. 1198, excommunicated John, King of England. Honorius III. 1216, learned and pious. Gregory IX. 1227, preached new Crusade. Celestine IV. 1241. Innocent IV. 1243-1254 (opposed Frederick II.).

If Frederick II. caused pamphlet to be written about 1230, it could not have been burned by Honorius III., who reigned as Pope 1216-1227, but by Gregory IX., who reigned 1227-1241, who sent Frederick II. to the Crusades, upset his affairs while he was gone, and against whom the "Dissertation" says the pamphlet was written.

[16] Carlyle, in his "History of Frederick II. of Prussia, called Frederick the Great," mentions Hermann von der Saltza, a new sagacious Teutschmeister or Hochmeister (so they call the head of the Order) of the Teutonic Knights, a far-seeing, negotiating man, who during his long Mastership (A. D. 1210-1239,) is mostly to be found at Venice and not at Acre or Jerusalem.

He is very great with the busy Kaiser, Frederick II., Barbarossa's grandson, who has the usual quarrels with the Pope, and is glad of such a negotiator, statesman as well as armed monk. A Kaiser not gone on the Crusade, as he had vowed: Kaiser at last suspected of free thinking even:--in which matters Hermann much serves the Kaiser.--People's Edition, Boston, 1885, Vol. 1, p. 92.

[17] Pierre des Vignes, suspected of having conspired against the life of the Emperor, was condemned to lose his eyes, and was handed over to the inhabitants of Pisa, his cruel enemies: and where despair hastened his death in an infamous dungeon where he could hold intercourse with no one.

[18] In "Volney's Lectures on History," it is said: "If a work be translated it always receives a colouring which is more or less faint or is vivid according to the opinions and ability of the Translator." From an examination of other translations of this Treatise, I am assured that Volney's statement above has actuated and governed all who have been previously engaged with this work. I can assure the readers hereof, that the Treatise contained herein is a literal translation of the manuscript and the notes found therein, and no liberties have been taken with the text.

Any additional notes from other sources are so marked. A. N.

[19] Moses killed at one time 24,000 men for opposing his law.

[20] It is written in the First Book of Kings, ch. 22, v. 6, that Ahab, King of Israel, consulted 400 prophets, and found them entirely false in the success of their predictions.

[21] Man is the noblest work of God--but nobody ever said so but man.--Fra Elbertus.

[22] So of water, however, it may be subject to generation and corruption, as long as it is substance it is not subject to separation and division.

[23] The four first Councils were 1. That of Nice in the year 345, under the Emperor Constantine the Great, and under Pope Sylvester I.; 2. That of Constantinople in the year 381, under the Emperors Gratian, Valentinian and Theodore and the Pope Damase I.; 3. That of Ephesus in the year 431, under the Emperor Theodore, the younger, and Valentinian and under the Pope Celestin; 4. That of Chalcedon in the year 451, under Valentinian and Martian, and under Pope Leo I.

[24] These, among us, are the Astrologers and Fanatics.

[25] The Talmud remarks that the Rabbins deliberated whether they should omit the Book of Proverbs and that of Ecclesiastes from the number of canonicals, and would have done so had they not found in several places that they eulogized the Mosaic law. They would have done the same with the prophecies of Ezekiel had not a certain Chananias undertook to harmonize them with the same law.

[26] The versions that we have differ greatly in a thousand places, one with another, until the end of the book.

[27] See Tertullian ante, also Hobbes' Leviathan, C. 12, p. 56.

[28] This word must not be taken in the ordinary sense, for what is called a magician among learned people means an adroit man, a skillful charlatan, and a subtle juggler whose entire art consists in dexterity and skill, and not in any compact with the devil as the common people believe.

[29] He remained from time to time in a solitary place under pretext of privately conferring with God, and by this pretended intercourse with the Divinity he taught them a respect and obedience which was, in the meanwhile, unlimited.

[30] See Book of Kings, Chapter II.

[31] Romulus drowned himself in the morass of Cherres, and his body not being found, it was believed that he was raised to heaven and deified.

When Romulus was reviewing his forces in the plain of Caprae there suddenly arose a thunderstorm during which he was enveloped in so thick a cloud that he was lost to the view of his army: nor thereafter on this earth was Romulus seen. Livy I. 1, c. 16.

[32] Empedocles, a celebrated philosopher, threw himself into the crater of Mount Etna, to cause the belief that, like Romulus, he was raised to heaven.

[33] It is recorded by Livy (liber II., c. 21,) that there is a grove through which flowed a perennial stream, taking its origin in a dark cave, in which Numa was accustomed to meet the goddess, and to receive instructions as to his political and religious institutions.

[34] Breath or inspiration of the Gods.

[35] The Tartars assert that Genghis Khan was born of a virgin, and that Foh, according to the Chinese belief, derived his origin from a virgin rendered pregnant by the rays of the sun.

Since the introduction of the umbrella or sun-shade into the Central Flowery Kingdom occurrences like the latter have been infrequent.

[36] Celsus says, in Origen, that Jesus Christ was a native of a little hamlet in Judea, and that his mother was a poor villager who only existed by her labor. Having been convicted of adultery with a soldier named Pandira, she was induced to flee by her betrothed, who was a carpenter by trade, who condoned their offence, and they wandered miserably from place to place. She was secretly delivered of Jesus, and finding themselves in want, they were constrained to flee to Egypt. After several years, his services being of no value to the Egyptians, he returned to his own country, where, quite proud of the miracles he knew how to perform, he proclaimed himself God.

Human nature was at those times not fundamentally different from what it is now, and we need, therefore, not be surprised to hear that one of the stalwart Roman warriors, whose name was Pandira, fell in love with one of the dark-eyed daughters of Nazareth, and that the fruit of their "illegitimate" union was a son whom they called Jehoshua, and who inherited from his father the manly pride of the Roman, and from his Jewish mother his almost feminine beauty and modesty.

Of Jehoshua's mother, little is to be said. * * * * * Ignorant, innocent, and of modest manners, uneducated but kind, sympathetic and beautiful, Stada, like many others of her sex, was guided more by the decision of her heart than by the calculations of her intellect. Her heart yearned for love and she hoped to find in Pandira the realization of her ideal.--Life of Jehoshua, The Prophet of Nazareth, an Occult Study and a Key to the Bible. Franz Hartmann, M. D., Boston, 1889.

[37] A beautiful dove overshadowed a virgin; there is nothing surprising in that. It happened frequently in Lydia, and the swan of Leda is the counterpart of the dove of Mary.

Qu'un beau Pigeon a tire d'aile When a pretty dove under her wing Vienne abombrer une Pucelle, Happens to conceal a Virgin, Rien n'est suprenant en cela; There is nothing surprising in that. L'on en vit autant en Lydie. The same thing is known in Lydia, Et le beau Cygne de Leda For the beautiful swan of Leda Vaut bien le Pigeon de Marie. Is just as good as Mary's pigeon.

[38] In the book of Samuel, chap. vii, it is related that the Israelites being discontented with the sons of Samuel who judged them, demanded a King, the same as other nations, with whom they wished to conform.

[39] Jesus Christ was of the sect of the Pharisees, or the poor, who were opposed to the Sadducees, who formed the sect of the rich.

[40] By this Norman reply he eluded the question. A Norman never says yes, or no. Blason populaire de la Normandie.

[41] Vide Boniface VIII. (1294) and Leo X. (1513) Boniface said that men had the same souls as beasts, and that these human and bestial souls lived no longer than each other. The Gospel also says that all other laws teach several virtues and several lies; for example, a Trinity which is false, the child-birth of a Virgin which is impossible, and the incarnation and transubstantiation which are ridiculous. I do not believe, continued he, other than that the Virgin was a she-ass, and her son the issue of a she-ass.

Leo X. went one day to a room where his treasures were kept, and exclaimed "we must admit that this fable of Jesus Christ has been quite profitable to us."

[42] The belief in the Christian doctrine is strange and wild to reason and human judgment. It is contrary to all Philosophy and discourse of Truth, as may be seen in all the articles of faith which can neither be comprehended nor understood by human intellect, for they appear impossible and quite strange. Mankind, in order to believe and receive them, must control and subject his reason, submitting his understanding to the obedience of the faith. St. Paul says that if man considers and hears philosophy and measures things by the compass of Truth, he will forsake all, and ridicule it as folly.

That is the avowal made by Charron in a book entitled "The Three Truths," page 180. Edition of Bordeaux, 1593. (This inserted note is written on the back of a portion of a letter addressed to "Prince graaft by de Spiegelstraat. A Amsterdam," postmarked "Ce 4e. Aout. 1746.")

[43] Hermaphrodites.

[44] Which determined the Emperor Julian to abandon the sect of Nazarenes whose faith he regarded as a vulgar fiction of the human mind, which he found based solely on a simple tale of Perdiccas.

[45] Also his belief in visions and the legend of his translation to Heaven.

[46] A friend of the celebrated Golius having asked what the Mahometans said of their prophet, this wise professor sent him the following extract which contains an abridgement of the life of that Impostor taken from a manuscript in the Turkish language: "The Lord Mahomet Mustapha, of glorious memory, the greatest of the Prophets, was born in the fortieth year of the Empire of Anal Schirwan, the Just. His holy nativity happened the twelfth day in the second third of the month Rabia. Now, after the fortieth year of his age had passed, he was divinely inspired, received the crown of prophecy and the robe of Legation, which were brought him from God by the faithful messenger Gabriel, with instructions to call mankind to Islamism. After this inspiration from God was received, he dwelt at Mecca for thirteen years. He left there aged fifty-three years the eighth day of the month Rabia, which was a Friday, and took refuge at Medina. Now, it was there, after his retreat the twentieth day of the eleventh month, and the sixty-third year of his blessed life, he succeeded to the enjoyment of the divine presence. Some say that he was born while Abelaka, [47] his father, was yet living, others say after his death. Lady Amina, a daughter of the Wahabees, gave him for nurse lady Halima, of the tribe of Beni-Saad. Abdo Imutalib, [47] his grandfather, gave him the blessed name of Mahomet. He had four sons and four daughters. The sons were Kasim, Ibrahim, Thajib and Thahir, and the daughters, Fatima, Omokeltum, Rakia and Zeineb. The companions of this august envoy of God were Abulekir, Omar, Osman and Ali, all of sacred memory.

[47] These names, Abdul-Motallab and Abdallah, in Arabic, seem to be rendered Abdo-Imutalib and Abelaka in the Turkish language.--A. N.

[48] This includes Numa Pompilius.--A. N.

[49] Hades.

[50] "Mahomet," says the Count de Boulainvilliers, "was ignorant of common knowledge, as I believe, but he assuredly knew much of what a great traveler might acquire with much native wit, when he employed it usefully. He was not ignorant of his own language, the use of which, and not by reading, taught him its nicety and beauty. He was not ignorant of the art of knowing how to render odious what was truly culpable, and to portray the truth with simple and lively colors in a manner which could not be forgotten. In fact, all that he has said is true in comparison with the essential dogmas of religion, but he has not said all that is true. It is in that particular alone that our Religion differs from his." He adds further on, "that Mahomet was neither rude nor barbarous, that he conducted his enterprise with all the art, delicacy, constancy, intrepidity, and all the other great qualities which would have actuated Alexander or Cesar were they in his place." Life of Mahomet, by Count de Boulainvilliers. Book II., pp. 266-7-8. Amsterdam Edition, 1731.

[51] Genesis ch. xxviii., v. 18.

[52] (?)Those holding sinecures.

[53] A sect of East Indian philosophers who went about almost naked, ate no flesh, renounced all bodily pleasures, and simply contemplated nature.

The "Pre-Adamite doctrine," similar to the above, was published by Isaac de Peyrere about 1655. These fanatics believed that mankind lost none of their innocence by the fall of Adam. Both men and women made their appearance in the streets of Munster, France, in puris naturalibus, as did our first parents in the Garden of Eden, before the fruit incident, which brought so much trouble into the world. The magistrates failed to put them down, and the military had some difficulty in abolishing this absurdity.--A. N.

[54] An Intercessor, applied to the Holy Spirit.

[55] Average seems to indicate the VI. Commandment.--A. N.

[56] Exodus xxxii, 31, 32. And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin, and have made them gods of gold.

Yet now, if thou wilt forgive their sin, and if not, blot me, I pray thee, out of thy book which thou hast written.

[57] Exodus iv, 24, 25, 26. Then Zipporah took a sharp stone, and cut off the foreskin of her son, and cast it at his (?the Lord's) feet, and said, Surely a bloody husband art thou to me.

So he (the Lord) let him (Moses) go: then she said, a bloody husband thou art, because of the circumcision.

[58] Numbers xx, 12. And the Lord spake unto Moses and Aaron, because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

[59] Exodus xxxii. 11. And Moses besought the Lord his God, and said, Lord why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt, with great power, and with a mighty hand?

Numbers xii. 8. With him (Moses) will I speak mouth to mouth, even apparent and not in dark speeches; and the similitude of the Lord shall he behold: wherefore then were ye not afraid to speak against my servant Moses?

[60] Exodus xxxiii. 20. Behold, I send an Angel before thee, to keep thee in the way, and to bring thee in the place which I have prepared.

[61] Matthew V. Sermon on the Mount, 17. Think not that I am come to destroy the law, etc. Matt. x, 2? names Apostles.

[62] Deuteronomy xviii, 21, 22. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

[63] Paul to Timothy (I.) I. 4. Neither give heed to fables and endless genealogies, etc.

[64] Genesis xxvi, 34, 35. And Esau was forty years old when he took to wife Judith the daughter of Beeri, the Hittite, and Bashemath the daughter of Elon, the Hittite, which were a grief of mind unto Isaac and Rebekah.

Genesis xxviii, 9. Then went Esau unto Ishmael, and took unto the wives which he had, Mahalath, the daughter of Ishmael, Abraham's son, the sister of Nabajoth, to be his wife.

Genesis xxxvi, 2, 3. Esau took his wives of the daughters of Canaan, Adah, the daughter of Elon, the Hittite, and Aholibamah, the daughter of Anah, the daughter of Zibeon, the Hivite, and Bashemath, Ishmael's daughter, sister of Nabajoth.

[65] Acts xv. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?

[66] Galatians 3, 4. Even so we when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law. v. 9. But now after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage.

v. 30. Nevertheless what saith the Scripture? cast out the bond-woman and her son: for the son of the bond-woman shall not be heir with the son of the free-woman.

v. 24. Which things are an allegory: for these are the two covenants; the one from the mount of Sinai, which gendereth to bondage, which is Agar.

Galatians v. 2, 3. Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised, that is a debtor to do the whole law.

[67] II. Cor. iii., 6-10. Who also hath made us able ministers of the New Testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: How shall not the ministration of the spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excelleth.

II. Cor. v. 10. For we must all appear before the judgment seat of Christ; that everyone may receive the things done in his body, according to that he hath done, whether it be good or bad.

[68] Acts xvi, 1, 2, 3. Then came he to Derbe and Lystra, and behold, a certain disciple was there, named Timotheus, the son of a certain woman which was a Jewess, and believed, but his father was a Greek; which was well reported of by the brethren that were at Lystra and Iconium. Him would Paul have to go forth with him, and took and circumcised him, because of the Jews which were in those quarters, for they knew all that his father was a Greek.

End of Project Gutenberg's De Tribus Impostoribus, A. D. 1230, by Anonymous