Superstition In All Ages (1732). Common Sense

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Paul-Henri d'Holbach. Superstition In All Ages (1732). Common Sense

LIFE OF JEAN MESLIER BY VOLTAIRE

PREFACE OF THE AUTHOR

COMMON SENSE

I. – APOLOGUE

II. – WHAT IS THEOLOGY?

III

IV. – MAN BORN NEITHER RELIGIOUS NOR DEISTICAL

V. – IT IS NOT NECESSARY TO BELIEVE IN A GOD, AND THE MOST REASONABLE THING IS NOT TO THINK OF HIM

VI. – RELIGION IS FOUNDED UPON CREDULITY

VII. – EVERY RELIGION IS AN ABSURDITY

VIII. – THE NOTION OF GOD IS IMPOSSIBLE

IX. – ORIGIN OF SUPERSTITION

X. – ORIGIN OF ALL RELIGION

XI. – IN THE NAME OF RELIGION CHARLATANS TAKE ADVANTAGE OF THE WEAKNESS OF MEN

XII. – RELIGION ENTICES IGNORANCE BY THE AID OF THE MARVELOUS

XIII. – CONTINUATION

XIV. – THERE WOULD NEVER HAVE BEEN ANY RELIGION IF THERE HAD NEVER BEEN ANY DARK AND BARBAROUS AGES

XV. – ALL RELIGION WAS BORN OF THE DESIRE TO DOMINATE

XVI. – THAT WHICH SERVES AS A BASIS FOR ALL RELIGION IS VERY UNCERTAIN

XVII. – IT IS IMPOSSIBLE TO BE CONVINCED OF THE EXISTENCE OF GOD

XVIII. – CONTINUATION

XIX. – THE EXISTENCE OF GOD IS NOT PROVED

XX. – TO SAY THAT GOD IS A SPIRIT, IS TO SPEAK WITHOUT SAYING ANYTHING AT ALL

XXI. – SPIRITUALITY IS A CHIMERA

XXII. – ALL WHICH EXISTS SPRINGS FROM THE BOSOM OF MATTER

XXIII. – WHAT IS THE METAPHYSICAL GOD OF MODERN THEOLOGY?

XXIV. – IT WOULD BE MORE RATIONAL TO WORSHIP THE SUN THAN A SPIRITUAL GOD

XXV. – A SPIRITUAL GOD IS INCAPABLE OF WILLING AND OF ACTING

XXVI. – WHAT IS GOD?

XXVII. – REMARKABLE CONTRADICTIONS OF THEOLOGY

XXVIII. – TO ADORE GOD IS TO ADORE A FICTION

XXIX. – THE INFINITY OF GOD AND THE IMPOSSIBILITY OF KNOWING THE DIVINE ESSENCE, OCCASIONS AND JUSTIFIES ATHEISM

XXX. – IT IS NEITHER LESS NOR MORE CRIMINAL TO BELIEVE IN GOD THAN NOT TO BELIEVE IN HIM

XXXI. – THE BELIEF IN GOD IS NOTHING BUT A MECHANICAL HABITUDE OF CHILDHOOD

XXXII. – IT IS A PREJUDICE WHICH HAS BEEN HANDED FROM FATHER TO CHILDREN

XXXIII. – ORIGIN OF PREJUDICES

XXXIV. – HOW THEY TAKE ROOT AND SPREAD

XXXV. – MEN WOULD NEVER HAVE BELIEVED IN THE PRINCIPLES OF MODERN THEOLOGY IF THEY HAD NOT BEEN TAUGHT AT AN AGE WHEN THEY WERE INCAPABLE OF REASONING

XXXVI. – THE WONDERS OF NATURE DO NOT PROVE THE EXISTENCE OF GOD

XXXVII. – THE WONDERS OF NATURE EXPLAIN THEMSELVES BY NATURAL CAUSES

XXXVIII – CONTINUATION

XXXIX. – THE WORLD HAS NOT BEEN CREATED, AND MATTER MOVES BY ITSELF

XL. – CONTINUATION

XLI. – OTHER PROOFS THAT MOTION IS IN THE ESSENCE OF MATTER, AND THAT IT IS NOT NECESSARY TO SUPPOSE A SPIRITUAL MOTOR

XLII. – THE EXISTENCE OF MAN DOES NOT PROVE THAT OF GOD

XLIII. – HOWEVER, NEITHER MAN NOR THE UNIVERSE IS THE EFFECT OF CHANCE

XLIV. – NEITHER DOES THE ORDER OF THE UNIVERSE PROVE THE EXISTENCE OF A GOD

XLV. – CONTINUATION

XLVI. – A PURE SPIRIT CAN NOT BE INTELLIGENT, AND TO ADORE A DIVINE INTELLIGENCE IS A CHIMERA

XLVII. – ALL THE QUALITIES WHICH THEOLOGY GIVES TO ITS GOD ARE CONTRARY TO THE VERY ESSENCE WHICH IT SUPPOSES HIM TO HAVE

XLVIII. – CONTINUATION

XLIX. – IT IS ABSURD TO SAY THAT THE HUMAN RACE IS THE OBJECT AND THE END OF CREATION

L. – GOD IS NOT MADE FOR MAN, NOR MAN FOR GOD

LI. – IT IS NOT TRUE THAT THE OBJECT OF THE FORMATION OF THE UNIVERSE WAS TO RENDER MEN HAPPY

LII. – WHAT IS CALLED PROVIDENCE IS BUT A WORD VOID OF SENSE

LIII. – THIS PRETENDED PROVIDENCE IS LESS OCCUPIED IN CONSERVING THAN IN DISTURBING THE WORLD – MORE AN ENEMY THAN A FRIEND OF MAN

LIV. – NO! THE WORLD IS NOT GOVERNED BY AN INTELLIGENT BEING

LV. – GOD CAN NOT BE CALLED IMMUTABLE

LVI. – EVIL AND GOOD ARE THE NECESSARY EFFECTS OF NATURAL CAUSES. WHAT IS A GOD WHO CAN CHANGE NOTHING?

LVII. – THE VANITY OF THEOLOGICAL CONSOLATIONS IN THE TROUBLES OF THIS LIFE. THE HOPE OF A HEAVEN, OF A FUTURE LIFE, IS BUT IMAGINARY

LVIII. – ANOTHER IDLE FANCY

LIX. – IN VAIN DOES THEOLOGY EXERT ITSELF TO ACQUIT GOD OF MAN'S DEFECTS. EITHER THIS GOD IS NOT FREE, OR HE IS MORE WICKED THAN GOOD

LX. – WE CAN NOT BELIEVE IN A DIVINE PROVIDENCE, IN AN INFINITELY GOOD AND POWERFUL GOD

LXI. – CONTINUATION

LXII. – THEOLOGY MAKES OF ITS GOD A MONSTER OF NONSENSE, OF INJUSTICE, OF MALICE, AND ATROCITY – A BEING ABSOLUTELY HATEFUL

LXIII. – ALL RELIGION INSPIRES BUT A COWARDLY AND INORDINATE FEAR OF THE DIVINITY

LXIV. – THERE IS IN REALITY NO DIFFERENCE BETWEEN RELIGION AND THE MOST SOMBRE AND SERVILE SUPERSTITION

LXV. – ACCORDING TO THE IDEAS WHICH THEOLOGY GIVES OF DIVINITY, TO LOVE GOD IS IMPOSSIBLE

LXVI. – BY THE INVENTION OF THE DOGMA OF THE ETERNAL TORMENTS OF HELL, THEOLOGIANS HAVE MADE OF THEIR GOD A DETESTABLE BEING, MORE WICKED THAN THE MOST WICKED OF MEN, A PERVERSE AND CRUEL TYRANT WITHOUT AIM

LXVII. – THEOLOGY IS BUT A SERIES OF PALPABLE CONTRADICTIONS

LXVIII. – THE PRETENDED WORKS OF GOD DO NOT PROVE AT ALL WHAT WE CALL DIVINE PERFECTION

LXIX. – THE PERFECTION OF GOD DOES NOT SHOW TO ANY MORE ADVANTAGE IN THE PRETENDED CREATION OF ANGELS AND PURE SPIRITS

LXX. – THEOLOGY PREACHES THE OMNIPOTENCE OF ITS GOD, AND CONTINUALLY SHOWS HIM IMPOTENT

LXXI. – ACCORDING TO ALL THE RELIGIOUS SYSTEMS OF THE EARTH, GOD WOULD BE THE MOST CAPRICIOUS AND THE MOST INSENSATE OF BEINGS

LXXII. – IT IS ABSURD TO SAY THAT EVIL DOES NOT COME FROM GOD

LXXIII. – THE FORESIGHT ATTRIBUTED TO GOD, WOULD GIVE TO GUILTY MEN WHOM HE PUNISHES, THE RIGHT TO COMPLAIN OF HIS CRUELTY

LXXIV. – ABSURDITY OF THE THEOLOGICAL FABLES UPON ORIGINAL SIN AND UPON SATAN

LXXV. – THE DEVIL, LIKE RELIGION, WAS INVENTED TO ENRICH THE PRIESTS

LXXVI. – IF GOD COULD NOT RENDER HUMAN NATURE SINLESS, HE HAS NO RIGHT TO PUNISH MAN

LXXVII. – IT IS ABSURD TO SAY THAT GOD'S CONDUCT MUST BE A MYSTERY TO MAN, AND THAT HE HAS NO RIGHT TO EXAMINE AND JUDGE IT

LXXVIII. – IT IS ABSURD TO CALL HIM A GOD OF JUSTICE AND GOODNESS, WHO INFLICTS EVIL INDISCRIMINATELY ON THE GOOD AND THE WICKED, UPON THE INNOCENT AND THE GUILTY; IT IS IDLE TO DEMAND THAT THE UNFORTUNATE SHOULD CONSOLE THEMSELVES FOR THEIR MISFORTUNES, IN THE VERY ARMS OF THE ONE WHO ALONE IS THE AUTHOR OF THEM

LXXIX. – A GOD WHO PUNISHES THE FAULTS WHICH HE COULD HAVE PREVENTED, IS A FOOL, WHO ADDS INJUSTICE TO FOOLISHNESS

LXXX. – FREE WILL IS AN IDLE FANCY

LXXXI. – WE SHOULD NOT CONCLUDE FROM THIS THAT SOCIETY HAS NOT THE RIGHT TO CHASTISE THE WICKED

LXXXII. – REFUTATION OF THE ARGUMENTS IN FAVOR OF FREE WILL

LXXXIII. – CONTINUATION

LXXXIV. – GOD HIMSELF, IF THERE WAS A GOD, WOULD NOT BE FREE; HENCE THE USELESSNESS OF ALL RELIGION

LXXXV. – EVEN ACCORDING TO THEOLOGICAL PRINCIPLES, MAN IS NOT FREE ONE INSTANT

LXXXVI. – ALL EVIL, ALL DISORDER, ALL SIN, CAN BE ATTRIBUTED BUT TO GOD; AND CONSEQUENTLY, HE HAS NO RIGHT TO PUNISH OR REWARD

LXXXVII. – MEN'S PRAYERS TO GOD PROVE SUFFICIENTLY THAT THEY ARE NOT SATISFIED WITH THE DIVINE ECONOMY

LXXXVIII. – THE REPARATION OF THE INIQUITIES AND THE MISERIES OF THIS WORLD IN ANOTHER WORLD, IS AN IDLE CONJECTURE AND AN ABSURD SUPPOSITION

LXXXIX. – THEOLOGY JUSTIFIES THE EVIL AND INJUSTICE PERMITTED BY ITS GOD, ONLY BY CONCEDING TO THIS GOD THE RIGHT OF THE STRONGEST, THAT IS TO SAY, THE VIOLATION OF ALL RIGHTS, OR IN COMMANDING FROM MEN A STUPID DEVOTION

XC. – REDEMPTION, AND THE CONTINUAL EXTERMINATIONS ATTRIBUTED TO JEHOVAH IN THE BIBLE, ARE SO MANY ABSURD AND RIDICULOUS INVENTIONS WHICH PRESUPPOSE AN UNJUST AND BARBAROUS GOD

XCI. – HOW CAN WE DISCOVER A TENDER, GENEROUS, AND EQUITABLE FATHER IN A BEING WHO HAS CREATED HIS CHILDREN BUT TO MAKE THEM UNHAPPY?

XCII. – THE LIFE OF MORTALS, ALL WHICH TAKES PLACE HERE BELOW, TESTIFIES AGAINST MAN'S LIBERTY AND AGAINST THE JUSTICE AND GOODNESS OF A PRETENDED GOD

XCIII. – IT IS NOT TRUE THAT WE OWE ANY GRATITUDE TO WHAT WE CALL PROVIDENCE

XCIV. – TO PRETEND THAT MAN IS THE BELOVED CHILD OF PROVIDENCE, GOD'S FAVORITE, THE ONLY OBJECT OF HIS LABORS, THE KING OF NATURE, IS FOLLY

XCV. – COMPARISON BETWEEN MAN AND ANIMALS

XCVI. – THERE ARE NO MORE DETESTABLE ANIMALS IN THIS WORLD THAN TYRANTS

XCVII. – REFUTATION OF MAN'S EXCELLENCE

XCVIII. – AN ORIENTAL LEGEND

XCIX. – IT IS FOOLISH TO SEE IN THE UNIVERSE ONLY THE BENEFACTIONS OF HEAVEN, AND TO BELIEVE THAT THIS UNIVERSE WAS MADE BUT FOR MAN

C. – WHAT IS THE SOUL? WE KNOW NOTHING ABOUT IT. IF THIS PRETENDED SOUL WAS OF ANOTHER ESSENCE FROM THAT OF THE BODY, THEIR UNION WOULD BE IMPOSSIBLE

CI. – THE EXISTENCE OF A SOUL IS AN ABSURD SUPPOSITION, AND THE EXISTENCE OF AN IMMORTAL SOUL IS A STILL MORE ABSURD SUPPOSITION

CII. – IT IS EVIDENT THAT THE WHOLE OF MAN DIES

CIII. – INCONTESTABLE PROOFS AGAINST THE SPIRITUALITY OF THE SOUL

CIV. – THE ABSURDITY OF SUPERNATURAL CAUSES, WHICH THEOLOGIANS CONSTANTLY CALL TO THEIR AID

CV. – IT IS FALSE THAT MATERIALISM CAN BE DEBASING TO THE HUMAN RACE

CVI. – CONTINUATION

CVII. – THE DOGMA OF ANOTHER LIFE IS USEFUL BUT FOR THOSE WHO PROFIT BY IT AT THE EXPENSE OF THE CREDULOUS PUBLIC

CVIII. – IT IS FALSE THAT THE DOGMA OF ANOTHER LIFE CAN BE CONSOLING; AND IF IT WERE, IT WOULD BE NO PROOF THAT THIS ASSERTION IS TRUE

CIX. – ALL RELIGIOUS PRINCIPLES ARE IMAGINARY. INNATE SENSE IS BUT THE EFFECT OF A ROOTED HABIT. GOD IS AN IDLE FANCY, AND THE QUALITIES WHICH ARE LAVISHED UPON HIM DESTROY EACH OTHER

CX. – EVERY RELIGION IS BUT A SYSTEM IMAGINED FOR THE PURPOSE OF RECONCILING CONTRADICTIONS BY THE AID OF MYSTERIES

CXI. – ABSURDITY AND INUTILITY OF THE MYSTERIES FORGED IN THE SOLE INTEREST OF THE PRIESTS

CXII. – CONTINUATION

CXIII. – CONTINUATION

CXIV. – A UNIVERSAL GOD SHOULD HAVE REVEALED A UNIVERSAL RELIGION

CXV. – THE PROOF THAT RELIGION IS NOT NECESSARY, IS THAT IT IS UNINTELLIGIBLE

CXVI. – ALL RELIGIONS ARE RIDICULED BY THOSE OF OPPOSITE THOUGH EQUALLY INSANE BELIEF

CXVII. – OPINION OF A CELEBRATED THEOLOGIAN

CXVIII. – THE DEIST'S GOD IS NO LESS CONTRADICTORY, NO LESS FANCIFUL, THAN THE THEOLOGIAN'S GOD

CXIX. – WE DO NOT PROVE AT ALL THE EXISTENCE OF A GOD BY SAYING THAT IN ALL AGES EVERY NATION HAS ACKNOWLEDGED SOME KIND OF DIVINITY

CXX. – ALL THE GODS ARE OF A BARBAROUS ORIGIN; ALL RELIGIONS ARE ANTIQUE MONUMENTS OF IGNORANCE, SUPERSTITION, AND FEROCITY; AND MODERN RELIGIONS ARE BUT ANCIENT FOLLIES REVIVED

CXXI. – ALL RELIGIOUS CEREMONIES BEAR THE SEAL OF STUPIDITY OR BARBARITY

CXXII. – THE MORE ANCIENT AND GENERAL A RELIGIOUS OPINION IS, THE GREATER THE REASON FOR SUSPECTING IT

CXXIII. – SKEPTICISM IN THE MATTER OF RELIGION, CAN BE THE EFFECT OF BUT A SUPERFICIAL EXAMINATION OF THEOLOGICAL PRINCIPLES

CXXIV. – REVELATION REFUTED

CXXV. – WHERE, THEN, IS THE PROOF THAT GOD DID EVER SHOW HIMSELF TO MEN OR SPEAK TO THEM?

CXXVI. – NOTHING ESTABLISHES THE TRUTH OF MIRACLES

CXXVII. – IF GOD HAD SPOKEN, IT WOULD BE STRANGE THAT HE HAD SPOKEN DIFFERENTLY TO ALL THE ADHERENTS OF THE DIFFERENT SECTS, WHO DAMN EACH OTHER, WHO ACCUSE EACH OTHER, WITH REASON, OF SUPERSTITION AND IMPIETY

CXXVIII. – OBSCURE AND SUSPICIOUS ORIGIN OF ORACLES

CXXIX. – ABSURDITY OF PRETENDED MIRACLES

CXXX. – REFUTATION OF PASCAL'S MANNER OF REASONING AS TO HOW WE SHOULD JUDGE MIRACLES

CXXXI. – EVEN ACCORDING TO THE PRINCIPLES OF THEOLOGY ITSELF, EVERY NEW REVELATION SHOULD BE REFUTED AS FALSE AND IMPIOUS

CXXXII. – EVEN THE BLOOD OF THE MARTYRS, TESTIFIES AGAINST THE TRUTH OF MIRACLES AND AGAINST THE DIVINE ORIGIN WHICH CHRISTIANITY CLAIMS

CXXXIII. – THE FANATICISM OF THE MARTYRS, THE INTERESTED ZEAL OF MISSIONARIES, PROVE IN NOWISE THE TRUTH OF RELIGION

CXXXIV. – THEOLOGY MAKES OF ITS GOD AN ENEMY OF COMMON SENSE AND OF ENLIGHTENMENT

CXXXV. – FAITH IS IRRECONCILABLE WITH REASON, AND REASON IS PREFERABLE TO FAITH

CXXXVI. – HOW ABSURD AND RIDICULOUS IS THE SOPHISTRY OF THOSE WHO WISH TO SUBSTITUTE FAITH FOR REASON

CXXXVII. – HOW PRETEND THAT MAN OUGHT TO BELIEVE VERBAL TESTIMONY ON WHAT IS CLAIMED TO BE THE MOST IMPORTANT THING FOR HIM?

CXXXVIII. – FAITH TAKES ROOT BUT IN WEAK, IGNORANT, OR INDOLENT MINDS

CXXXIX. – TO TEACH THAT THERE EXISTS ONE TRUE RELIGION IS AN ABSURDITY, AND A CAUSE OF MUCH TROUBLE AMONG THE NATIONS

CXL. – RELIGION IS NOT NECESSARY TO MORALITY AND TO VIRTUE

CXLI. – RELIGION IS THE WEAKEST RESTRAINT THAT CAN BE OPPOSED TO THE PASSIONS

CXLII. – HONOR IS A MORE SALUTARY AND A STRONGER CHECK THAN RELIGION

CXLIII. – RELIGION IS CERTAINLY NOT A POWERFUL CHECK UPON THE PASSIONS OF KINGS, WHO ARE ALMOST ALWAYS CRUEL AND FANTASTIC TYRANTS BY THE EXAMPLE OF THIS SAME GOD, OF WHOM THEY CLAIM TO BE THE REPRESENTATIVES; THEY USE RELIGION BUT TO BRUTALIZE THEIR SLAVES SO MUCH THE MORE, TO LULL THEM TO SLEEP IN THEIR FETTERS, AND TO PREY UPON THEM WITH THE GREATER FACILITY

CXLIV. – ORIGIN OF THE MOST ABSURD, THE MOST RIDICULOUS, AND THE MOST ODIOUS USURPATION, CALLED THE DIVINE RIGHT OF KINGS. WISE COUNSELS TO KINGS

CXLV. – RELIGION IS FATAL TO POLITICS; IT FORMS BUT LICENTIOUS AND PERVERSE DESPOTS, AS WELL AS ABJECT AND UNHAPPY SUBJECTS

CXLVI. – CHRISTIANITY EXTENDED ITSELF BUT BY ENCOURAGING DESPOTISM, OF WHICH IT, LIKE ALL RELIGION, IS THE STRONGEST SUPPORT

CXLVII. – THE ONLY AIM OF RELIGIOUS PRINCIPLES IS TO PERPETUATE THE TYRANNY OF KINGS AND TO SACRIFICE THE NATIONS TO THEM

CXLVIII. – HOW FATAL IT IS TO PERSUADE KINGS THAT THEY HAVE ONLY GOD TO FEAR IF THEY INJURE THE PEOPLE

CLXIX. – A RELIGIOUS KING IS A SCOURGE TO HIS KINGDOM

CL. – THE SHIELD OF RELIGION IS FOR TYRANNY, A WEAK RAMPART AGAINST THE DESPAIR OF THE PEOPLE. A DESPOT IS A MADMAN, WHO INJURES HIMSELF AND SLEEPS UPON THE EDGE OF A PRECIPICE

CLI. – RELIGION FAVORS THE ERRORS OF PRINCES, BY DELIVERING THEM FROM FEAR AND REMORSE

CLII. – WHAT IS AN ENLIGHTENED SOVEREIGN?

CLIII. – THE DOMINANT PASSIONS AND CRIMES OF PRIESTCRAFT. WITH THE ASSISTANCE OF ITS PRETENDED GOD AND OF RELIGION, IT ASSERTS ITS PASSIONS AND COMMITS ITS CRIMES

CLIV. – CHARLATANRY OF THE PRIESTS

CLV. – COUNTLESS CALAMITIES ARE PRODUCED BY RELIGION, WHICH HAS TAINTED MORALITY AND DISTURBED ALL JUST IDEAS AND ALL SOUND DOCTRINES

CLVI. – EVERY RELIGION IS INTOLERANT, AND CONSEQUENTLY DESTRUCTIVE OF BENEFICENCE

CLVII. – ABUSE OF A STATE RELIGION

CLVIII. – RELIGION GIVES LICENSE TO THE FEROCITY OF THE PEOPLE BY LEGITIMIZING IT, AND AUTHORIZES CRIME BY TEACHING THAT IT CAN BE USEFUL TO THE DESIGNS OF GOD

CLIX. – REFUTATION OF THE ARGUMENT, THAT THE EVILS ATTRIBUTED TO RELIGION ARE BUT THE SAD EFFECTS OF THE PASSIONS OF MEN

CLX. – ALL MORALITY IS INCOMPATIBLE WITH RELIGIOUS OPINIONS

CLXI. – THE MORALS OF THE GOSPEL ARE IMPRACTICABLE

CLXII. – A SOCIETY OF SAINTS WOULD BE IMPOSSIBLE

CLXIII. – HUMAN NATURE IS NOT DEPRAVED; AND A MORALITY WHICH CONTRADICTS THIS FACT IS NOT MADE FOR MAN

CLXIV. – OF JESUS CHRIST, THE PRIEST'S GOD

CLXV. – THE DOGMA OF THE REMISSION OF SINS HAS BEEN INVENTED IN THE INTEREST OF THE PRIESTS

CLXVI. – THE FEAR OF GOD IS POWERLESS AGAINST HUMAN PASSIONS

CLXVII. – THE INVENTION OF HELL IS TOO ABSURD TO PREVENT EVIL

CLXVIII. – ABSURDITY OF THE MORALITY AND OF THE RELIGIOUS VIRTUES ESTABLISHED SOLELY IN THE INTEREST OF THE PRIESTS

CLXIX. – WHAT DOES THAT CHRISTIAN CHARITY AMOUNT TO, SUCH AS THEOLOGIANS TEACH AND PRACTICE?

CLXX. – CONFESSION, THAT GOLDEN MINE FOR THE PRIESTS, HAS DESTROYED THE TRUE PRINCIPLES OF MORALITY

CLXXI. – THE SUPPOSITION OF THE EXISTENCE OF A GOD IS NOT NECESSARY TO MORALITY

CLXXII. – RELIGION AND ITS SUPERNATURAL MORALITY ARE FATAL TO THE PEOPLE, AND OPPOSED TO MAN'S NATURE

CLXXIII. – HOW THE UNION OF RELIGION AND POLITICS IS FATAL TO THE PEOPLE AND TO THE KINGS

CLXXIV. – CREEDS ARE BURDENSOME AND RUINOUS TO THE MAJORITY OF NATIONS

CLXXV. – RELIGION PARALYZES MORALITY

CLXXVI. – FATAL CONSEQUENCES OF PIETY

CLXXVII. – THE SUPPOSITION OF ANOTHER LIFE IS NEITHER CONSOLING TO MAN NOR NECESSARY TO MORALITY

CLXXVIII. – AN ATHEIST HAS MORE MOTIVES FOR ACTING UPRIGHTLY, MORE CONSCIENCE, THAN A RELIGIOUS PERSON

CLXXIX. – AN ATHEISTICAL KING WOULD BE PREFERABLE TO ONE WHO IS RELIGIOUS AND WICKED, AS WE OFTEN SEE THEM

CLXXX. – THE MORALITY ACQUIRED BY PHILOSOPHY IS SUFFICIENT TO VIRTUE

CLXXXI. – OPINIONS RARELY INFLUENCE CONDUCT

CLXXXII. – REASON LEADS MEN TO IRRELIGION AND TO ATHEISM, BECAUSE RELIGION IS ABSURD, AND THE GOD OF THE PRIESTS IS A MALICIOUS AND FEROCIOUS BEING

CLXXXIII. – FEAR ALONE CREATES THEISTS AND BIGOTS

CLXXXIV. – CAN WE, OR SHOULD WE, LOVE OR NOT LOVE GOD?

CLXXXV. – THE VARIOUS AND CONTRADICTORY IDEAS WHICH EXIST EVERYWHERE UPON GOD AND RELIGION, PROVE THAT THEY ARE BUT IDLE FANCIES

CLXXXVI. – THE EXISTENCE OF GOD, WHICH IS THE BASIS OF ALL RELIGION, HAS NOT YET BEEN DEMONSTRATED

CLXXXVII. – PRIESTS, MORE THAN UNBELIEVERS, ACT FROM INTEREST

CLXXXVIII. – PRIDE, PRESUMPTION, AND CORRUPTION OF THE HEART ARE MORE OFTEN FOUND AMONG PRIESTS THAN AMONG ATHEISTS AND UNBELIEVERS

CLXXXIX. – PREJUDICES ARE BUT FOR A TIME, AND NO POWER IS DURABLE EXCEPT IT IS BASED UPON TRUTH, REASON, AND EQUITY

CXC. – HOW MUCH POWER AND CONSIDERATION THE MINISTERS OF THE GODS WOULD HAVE, IF THEY BECAME THE APOSTLES OF REASON AND THE DEFENDERS OF LIBERTY!

CXCI. – WHAT A HAPPY AND GREAT REVOLUTION WOULD TAKE PLACE IN THE UNIVERSE, IF PHILOSOPHY WAS SUBSTITUTED FOR RELIGION!

CXCII. – THE RETRACTION OF AN UNBELIEVER AT THE HOUR OF DEATH, PROVES NOTHING AGAINST INCREDULITY

CXCIII. – IT IS NOT TRUE THAT ATHEISM SUNDERS ALL THE TIES OF SOCIETY

CXCIV. – REFUTATION OF THE ASSERTION THAT RELIGION IS NECESSARY FOR THE MASSES

CXCV. – EVERY RATIONAL SYSTEM IS NOT MADE FOR THE MULTITUDE

CXCVI. – FUTILITY AND DANGER OF THEOLOGY. WISE COUNSELS TO PRINCES

CXCVII. – FATAL EFFECTS OF RELIGION UPON THE PEOPLE AND THE PRINCES

CXCVIII. – CONTINUATION

CXCIX. – HISTORY TEACHES US THAT ALL RELIGIONS WERE ESTABLISHED BY THE AID OF IGNORANCE, AND BY MEN WHO HAD THU EFFRONTERY TO STYLE THEMSELVES THE ENVOYS OF DIVINITY

CC. – ALL RELIGIONS, ANCIENT AND MODERN, HAVE MUTUALLY BORROWED THEIR ABSTRACT REVERIES AND THEIR RIDICULOUS PRACTICES

CCI. – THEOLOGY HAS ALWAYS TURNED PHILOSOPHY FROM ITS TRUE COURSE

CCII. – THEOLOGY NEITHER EXPLAINS NOR ENLIGHTENS ANYTHING IN THE WORLD OR IN NATURE

CCIII. – HOW THEOLOGY HAS FETTERED HUMAN MORALS AND RETARDED THE PROGRESS OF ENLIGHTENMENT, OF REASON, AND OF TRUTH

CCIV. – CONTINUATION

CCV. – WE COULD NOT REPEAT TOO OFTEN HOW EXTRAVAGANT AND FATAL RELIGION IS

CCVI. – RELIGION IS PANDORA'S BOX, AND THIS FATAL BOX IS OPEN

ABSTRACT OF THE TESTAMENT OF JOHN MESLIER By Voltaire;

OR, SENTIMENTS OF THE CURATE OF ETREPIGNY ADDRESSED TO HIS PARISHIONERS

I. – OF RELIGIONS

II. – OF MIRACLES

III. – SIMILARITY BETWEEN ANCIENT AND MODERN MIRACLES

IV. – OF THE FALSITY OF THE CHRISTIAN RELIGION

THE HOLY SCRIPTURES

V. – (1) OF THE OLD TESTAMENT

VI. – (2) THE NEW TESTAMENT

VII. – ERRORS OF DOCTRINE AND OF MORALITY

Отрывок из книги

When we wish to examine in a cool, calm way the opinions of men, we are very much surprised to find that in those which we consider the most essential, nothing is more rare than to find them using common sense; that is to say, the portion of judgment sufficient to know the most simple truths, to reject the most striking absurdities, and to be shocked by palpable contradictions. We have an example of this in Theology, a science revered in all times, in all countries, by the greatest number of mortals; an object considered the most important, the most useful, and the most indispensable to the happiness of society. If they would but take the trouble to sound the principles upon which this pretended science rests itself, they would be compelled to admit that the principles which were considered incontestable, are but hazardous suppositions, conceived in ignorance, propagated by enthusiasm or bad intention, adopted by timid credulity, preserved by habit, which never reasons, and revered solely because it is not comprehended. Some, says Montaigne, make the world believe that which they do not themselves believe; a greater number of others make themselves believe, not comprehending what it is to believe. In a word, whoever will consult common sense upon religious opinions, and will carry into this examination the attention given to objects of ordinary interest, will easily perceive that these opinions have no solid foundation; that all religion is but a castle in the air; that Theology is but ignorance of natural causes reduced to a system; that it is but a long tissue of chimeras and contradictions; that it presents to all the different nations of the earth only romances devoid of probability, of which the hero himself is made up of qualities impossible to reconcile, his name having the power to excite in all hearts respect and fear, is found to be but a vague word, which men continually utter, being able to attach to it only such ideas or qualities as are belied by the facts, or which evidently contradict each other. The notion of this imaginary being, or rather the word by which we designate him, would be of no consequence did it not cause ravages without number upon the earth. Born into the opinion that this phantom is for them a very interesting reality, men, instead of wisely concluding from its incomprehensibility that they are exempt from thinking of it, on the contrary, conclude that they can not occupy themselves enough about it, that they must meditate upon it without ceasing, reason without end, and never lose sight of it. The invincible ignorance in which they are kept in this respect, far from discouraging them, does but excite their curiosity; instead of putting them on guard against their imagination, this ignorance makes them positive, dogmatic, imperious, and causes them to quarrel with all those who oppose doubts to the reveries which their brains have brought forth. What perplexity, when we attempt to solve an unsolvable problem! Anxious meditations upon an object impossible to grasp, and which, however, is supposed to be very important to him, can but put a man into bad humor, and produce in his brain dangerous transports. When interest, vanity, and ambition are joined to such a morose disposition, society necessarily becomes troubled. This is why so many nations have often become the theaters of extravagances caused by nonsensical visionists, who, publishing their shallow speculations for the eternal truth, have kindled the enthusiasm of princes and of people, and have prepared them for opinions which they represented as essential to the glory of divinity and to the happiness of empires. We have seen, a thousand times, in all parts of our globe, infuriated fanatics slaughtering each other, lighting the funeral piles, committing without scruple, as a matter of duty, the greatest crimes. Why? To maintain or to propagate the impertinent conjectures of enthusiasts, or to sanction the knaveries of impostors on account of a being who exists only in their imagination, and who is known only by the ravages, the disputes, and the follies which he has caused upon the earth.

Originally, savage nations, ferocious, perpetually at war, adored, under various names, some God conformed to their ideas; that is to say, cruel, carnivorous, selfish, greedy of blood. We find in all the religions of the earth a God of armies, a jealous God, an avenging God, an exterminating God, a God who enjoys carnage and whose worshipers make it a duty to serve him to his taste. Lambs, bulls, children, men, heretics, infidels, kings, whole nations, are sacrificed to him. The zealous servants of this barbarous God go so far as to believe that they are obliged to offer themselves as a sacrifice to him. Everywhere we see zealots who, after having sadly meditated upon their terrible God, imagine that, in order to please him, they must do themselves all the harm possible, and inflict upon themselves, in his honor, all imaginable torments. In a word, everywhere the baneful ideas of Divinity, far from consoling men for misfortunes incident to their existence, have filled the heart with trouble, and given birth to follies destructive to them. How could the human mind, filled with frightful phantoms and guided by men interested in perpetuating its ignorance and its fear, make progress? Man was compelled to vegetate in his primitive stupidity; he was preserved only by invisible powers, upon whom his fate was supposed to depend. Solely occupied with his alarms and his unintelligible reveries, he was always at the mercy of his priests, who reserved for themselves the right of thinking for him and of regulating his conduct.

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Divine intelligence, divine ideas, divine views, you say, have nothing in common with those of men. So much the better! But in this case, how can men judge of these views – whether good or evil – reason about these ideas, or admire this intelligence? It would be to judge, to admire, to adore that of which we can form no idea. To adore the profound views of divine wisdom, is it not to worship that of which it is impossible for us to judge? To admire these same views, is it not admiring without knowing wry? Admiration is always the daughter of ignorance. Men admire and worship only what they do not understand.

All these qualities which are given to God are not suited to a being who, by His own essence, is devoid of all similarity to human beings. It is true, they think to find this similarity by exaggerating the human qualities with which they have clothed Divinity; they thrust them upon the infinite, and from that moment cease to understand themselves. What is the result of this combination of man with God, or of this theanthropy? Its only result is a chimera, of which nothing can be affirmed without causing the phantom to vanish which they had taken so much trouble to conjure up.

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