CHAPTER I.

Of God.

I.

However important it may be for all men to know the Truth, very few, nevertheless, are acquainted with it, because the majority are incapable of searching it themselves, or perhaps, do not wish the trouble. Thus we must not be astonished if the world is filled with vain and ridiculous opinions, and nothing is more capable of making them current than ignorance, which is the sole source of the false ideas that exist regarding the Divinity, the soul, and the spirit, and all the errors depending thereon.

The custom of being satisfied with born prejudice has prevailed, and by following this custom, mankind agrees in all things with persons interested in supporting stubbornly the opinions thus received, and who would speak otherwise did they not fear to destroy themselves.

II.

What renders the evil without remedy, is, that after having established these silly ideas of God, they teach the people to receive them without examination. They take great care to impress them with aversion for philosophers, fearing that the Truth which they teach will alienate them. The errors in which the partisans of these absurdities have been plunged, have thrived so well that it is dangerous to combat them. It is too important for these impostors that the people remain in this gross and culpable ignorance than to allow them to be disabused. Thus they are constrained to disguise the truth, or to be sacrificed to the rage of false prophets and selfish souls.

III.

If the people could comprehend the abyss in which this ignorance casts them, they would doubtless throw off the yoke of these venal minds, since it is impossible for Reason to act without immediately discovering the Truth. It is to prevent the good effects that would certainly follow, that they depict it as a monster incapable of inspiring any good sentiment, and however we may censure in general those who are not reasonable, we must nevertheless be persuaded that Truth is quite perverted. These enemies of Truth fall also into such perpetual contradictions that it is difficult to perceive what their real pretensions are. In the meanwhile it is true that Common Sense is the only rule that men should follow, and the world should not be prevented from making use of it.

We may try to persuade, but those who are appointed to instruct, should endeavor to rectify false reasoning and efface prejudices, then will the people open their eyes gradually until they become susceptible of Truth, and learn that God is not all that they imagine.

IV.

To accomplish this, wild speculation is not necessary, neither is it required to deeply penetrate the secrets of Nature. Only a little good sense is needed to see that God is neither passionate nor jealous, that justice and mercy are false titles attributed to him, and that nothing of what the Prophets and Apostles have said constitutes his nature nor his essence. In effect, to speak without disguise and to state the case properly, it is certain that these doctors were neither more clever or better informed than the rest of mankind, but far from that, what they say is so gross that it must be the people only who would believe them.

The matter is self-evident, but to make it more clear, let us see if they are differently constituted than other men.

V.

As to their birth and the ordinary functions of life, it is agreed that they possessed nothing above the human; that they were born of man and woman and lived the same as ourselves. But for mind, it must be that God favored them more than other men, for they claimed an understanding more brilliant than others. We must admit that mankind has a leaning toward blindness, because it is said that God loved the prophets more than the rest of mankind, that he frequently communicated with them, and he believed them also of good faith. Now if this condition was sensible, and without considering that all men resembled each other, and that they each had a principle equal in all, it was pretended that these prophets were of extraordinary attainments and were created expressly to utter the oracles of God. But further, if they had more wit than common, and more perfect understanding, what do we find in their writings to oblige us to have this opinion of them?

The greater part of their writings is so obscure that it is not understood, and put together in such a poor manner that we can hardly believe that they comprehended it themselves, and that they must have been very ignorant impostors. That which causes this belief of them is that they boasted of receiving directly from God all that they announced to the people--an absurd and ridiculous belief--and avowing that God only spoke to them in dreams. Dreams are quite natural, and a person must be quite vain or senseless to boast that God speaks to him at such a time, and when faith is added, he must be quite credulous since there is no evidence that dreams are oracles. Suppose even that God manifested himself by dreams, by visions, or in any other way, are we obliged to believe a man who may deceive himself, and which is worse, who is inclined to lie?

Now we see that under the ancient law they had for prophets none more esteemed than at the present day. Then when the people were tired of their sophistry, which often tended to turn them from obedience to their legitimate Ruler, they restrained them by various punishments, just as Jesus was overwhelmed because he had not, like Moses, [19] an army at his back to sustain his opinions. Added to that, the Prophets were so in the habit of contradicting each other that among four hundred not one reliable one was to be found. [20]

It is even certain that the aim of their prophecies, as well as the laws of the celebrated legislators were to perpetuate their memories by causing mankind to believe that they had private conference with God. Most political objects have been projected in such manner. However, such tricks have not always been successful for those, who--with the exception of Moses--had not the means of providing for their safety.

VI.

This being determined, let us examine the ideas which the Prophets had of God, and we will smile at their grossness and contradictions. To believe them, God is a purely corporeal being. Micah sees him seated. Daniel clothed in white and in the form of an old man, and Ezekiel like a fire. So much for the Old Testament, now for the New. The disciples of J. C. imagined the Holy Spirit in the figure of a dove; the apostles, in the form of tongues of fire, and St. Paul, as a light which dazzled the sight unto blindness.

To show their contradictory opinions, Samuel, (I. ch. 15, v. 29), believed that God never repented of his own resolution. Again, Jeremiah, (ch. 18, v. 10), says that God repented of a resolve he had taken. Joel, (ch. 2, v. 13), says that he only repents of the evil he has done to mankind. Genesis, (ch. 4, v. 7), informs us that man is prone to evil, but that He has nothing for him but blessings. On the contrary, St. Paul, (Romans, ch. 9, v. 10), says that men have no command of concupiscence except by the grace and particular calling of God. These are the noble sentiments that these good people have of God, and what they would have us believe. Sentiments, however, entirely sensible, and quite material as we see, and yet they say that God has nothing in common with matter, is a sensible and material being, and that he is something incomprehensible to our understanding. I should like to be informed how these contradictions may be harmonized, and how, under such visible and palpable conditions it is proper to believe them. Again, how can we accept the testimony of a people so clownish that they, notwithstanding all the artifices of Moses, should imagine a calf to be their God! But not considering the dreams of a race raised in servitude, and among the superstitious, we can agree that ignorance has produced credulity, and credulity falsehood, from whence arises all the errors which exist today.