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You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Superstition In All Ages (1732) Common Sense Author: Jean Meslier Commentator: Voltaire Translator: Anna Knoop Release Date: January 25, 2006 [EBook #17607] Last Updated: January 25, 2013 Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK SUPERSTITION IN ALL AGES (1732) *** Produced by Gary Klein; HTML version by David Widger SUPERSTITION IN ALL AGES By Jean Meslier 1732 A ROMAN CATHOLIC PRIEST, WHO, AFTER A PASTORAL SERVICE OF THIRTY YEARS AT ETREPIGNY IN CHAMPAGNE, FRANCE, WHOLLY ABJURED RELIGIOUS DOGMAS, AND LEFT AS HIS LAST WILL AND TESTAMENT TO HIS PARISHIONERS, AND TO THE WORLD, TO BE PUBLISHED AFTER HIS DEATH, THE FOLLOWING PAGES, ENTITLED: COMMON SENSE. Translated from the French original by Miss Anna Knoop 1878 CONTENTS 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 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 XII RELIGION ENTICES IGNORANCE BY THE AID OF THE MARVELOUS. XIII CONTINUATION. XIV THERE WOULD NEVER HAVE BEEN ANY RELIGION IF . . . 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 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 XXX IT IS NEITHER LESS NOR MORE CRIMINAL TO BELIEVE IN GOD THAN NOT TO XXXI THE BELIEF IN GOD IS NOTHING BUT A MECHANICAL HABITUDE 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 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 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 XLVII ALL THE QUALITIES WHICH THEOLOGY GIVES TO ITS GOD ARE CONTRARY XLVIII CONTINUATION. XLIX IT IS ABSURD TO SAY THAT THE HUMAN RACE IS THE OBJECT AND THE END L GOD IS NOT MADE FOR MAN, NOR MAN FOR GOD. LI IT IS NOT TRUE THAT THE OBJECT OF THE FORMATION OF THE . . . LII WHAT IS CALLED PROVIDENCE IS BUT A WORD VOID OF SENSE. LIII THIS PRETENDED PROVIDENCE IS LESS OCCUPIED IN CONSERVING . . . 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 LVII THE VANITY OF THEOLOGICAL CONSOLATIONS LVIII ANOTHER IDLE FANCY. LIX IN VAIN DOES THEOLOGY EXERT ITSELF TO ACQUIT GOD OF MAN'S DEFECTS. LX WE CAN NOT BELIEVE IN A DIVINE PROVIDENCE LXI CONTINUATION. LXII THEOLOGY MAKES OF ITS GOD A MONSTER OF NONSENSE, OF INJUSTICE LXIII ALL RELIGION INSPIRES BUT A COWARDLY AND INORDINATE FEAR LXIV THERE IS IN REALITY NO DIFFERENCE BETWEEN . . . LXV ACCORDING TO THE IDEAS WHICH THEOLOGY GIVES OF DIVINITY LXVI BY THE INVENTION OF THE DOGMA OF THE ETERNAL TORMENTS OF HELL LXVII THEOLOGY IS BUT A SERIES OF PALPABLE CONTRADICTIONS. LXVIII THE PRETENDED WORKS OF GOD DO NOT PROVE AT ALL . . . LXIX THE PERFECTION OF GOD DOES NOT SHOW TO ANY MORE ADVANTAGE . . . LXX THEOLOGY PREACHES THE OMNIPOTENCE OF ITS GOD LXXI ACCORDING TO ALL THE RELIGIOUS SYSTEMS OF THE EARTH LXXII IT IS ABSURD TO SAY THAT EVIL DOES NOT COME FROM GOD. LXXIII THE FORESIGHT ATTRIBUTED TO GOD LXXIV ABSURDITY OF THE THEOLOGICAL FABLES UPON ORIGINAL SIN LXXV THE DEVIL, LIKE RELIGION, WAS INVENTED TO ENRICH THE PRIESTS. LXXVI IF GOD COULD NOT RENDER HUMAN NATURE SINLESS, HE HAS NO RIGHT . . . LXXVII IT IS ABSURD TO SAY THAT GOD'S CONDUCT MUST BE A MYSTERY TO MAN LXXVIII IT IS ABSURD TO CALL HIM A GOD OF JUSTICE AND GOODNESS LXXIX A GOD WHO PUNISHES THE FAULTS WHICH HE COULD HAVE PREVENTED LXXX FREE WILL IS AN IDLE FANCY. LXXXI WE SHOULD NOT CONCLUDE FROM THIS THAT SOCIETY HAS NOT THE RIGHT . . . LXXXII REFUTATION OF THE ARGUMENTS IN FAVOR OF FREE WILL. LXXXIII CONTINUATION. LXXXIV GOD HIMSELF, IF THERE WAS A GOD, WOULD NOT BE FREE LXXXV EVEN ACCORDING TO THEOLOGICAL PRINCIPLES, MAN IS NOT FREE LXXXVI ALL EVIL, ALL DISORDER, ALL SIN, CAN BE ATTRIBUTED BUT TO GOD LXXXVII MEN'S PRAYERS TO GOD PROVE SUFFICIENTLY THAT THEY ARE NOT . . . LXXXVIII THE REPARATION OF THE INIQUITIES AND THE MISERIES OF THIS LXXXIX THEOLOGY JUSTIFIES THE EVIL AND INJUSTICE PERMITTED BY ITS GOD, XC REDEMPTION, AND THE CONTINUAL EXTERMINATIONS ATTRIBUTED TO JEHOVAH XCI HOW CAN WE DISCOVER A TENDER, GENEROUS, AND EQUITABLE FATHER XCII THE LIFE OF MORTALS, ALL WHICH TAKES PLACE HERE BELOW XCIII IT IS NOT TRUE THAT WE OWE ANY GRATITUDE TO WHAT WE CALL . . . XCIV TO PRETEND THAT MAN IS THE BELOVED CHILD OF PROVIDENCE 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 GOD C WHAT IS THE SOUL? WE KNOW NOTHING ABOUT IT CI THE EXISTENCE OF A SOUL IS AN 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 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 CVIII IT IS FALSE THAT THE DOGMA OF ANOTHER LIFE CAN BE CONSOLING CIX ALL RELIGIOUS PRINCIPLES ARE IMAGINARY CX EVERY RELIGION IS BUT A SYSTEM IMAGINED FOR THE PURPOSE . . . CXI ABSURDITY AND INUTILITY OF THE MYSTERIES CXII CONTINUATION. CXIII CONTINUATION. CXIV A UNIVERSAL GOD SHOULD HAVE REVEALED A UNIVERSAL RELIGION. CXV THE PROOF THAT RELIGION IS NOT NECESSARY CXVI ALL RELIGIONS ARE RIDICULED BY THOSE OF OPPOSITE . . . CXVII OPINION OF A CELEBRATED THEOLOGIAN. CXVIII THE DEIST'S GOD IS NO LESS CONTRADICTORY . . . CXIX WE DO NOT PROVE AT ALL THE EXISTENCE OF A GOD BY SAYING . . . CXX ALL THE GODS ARE OF A BARBAROUS ORIGIN; ALL RELIGIONS ARE . . . CXXI ALL RELIGIOUS CEREMONIES BEAR THE SEAL OF STUPIDITY OR BARBARITY. CXXII THE MORE ANCIENT AND GENERAL A RELIGIOUS OPINION IS . . . CXXIII SKEPTICISM IN THE MATTER OF RELIGION CXXIV REVELATION REFUTED. CXXV WHERE, THEN, IS THE PROOF THAT GOD DID EVER SHOW HIMSELF TO MEN CXXVI NOTHING ESTABLISHES THE TRUTH OF MIRACLES. CXXVII IF GOD HAD SPOKEN, IT WOULD BE STRANGE THAT HE HAD SPOKEN CXXVIII OBSCURE AND SUSPICIOUS ORIGIN OF ORACLES. CXXIX ABSURDITY OF PRETENDED MIRACLES. CXXX REFUTATION OF PASCAL'S MANNER OF REASONING CXXXI EVEN ACCORDING TO THE PRINCIPLES OF THEOLOGY ITSELF . . . CXXXII EVEN THE BLOOD OF THE MARTYRS, TESTIFIES . . . CXXXIII THE FANATICISM OF THE MARTYRS CXXXIV THEOLOGY MAKES OF ITS GOD AN ENEMY OF COMMON SENSE CXXXV FAITH IS IRRECONCILABLE WITH REASON CXXXVI HOW ABSURD AND RIDICULOUS IS THE SOPHISTRY OF THOSE . . . CXXXVII HOW PRETEND THAT MAN OUGHT TO BELIEVE VERBAL TESTIMONY CXXXVIII FAITH TAKES ROOT BUT IN WEAK, IGNORANT, OR INDOLENT MINDS. CXXXIX TO TEACH THAT THERE EXISTS ONE TRUE RELIGION IS AN ABSURDITY, CXL RELIGION IS NOT NECESSARY TO MORALITY AND TO VIRTUE. CXLI RELIGION IS THE WEAKEST RESTRAINT THAT CAN BE OPPOSED . . . CXLII HONOR IS A MORE SALUTARY AND A STRONGER CHECK THAN RELIGION. CXLIII RELIGION IS CERTAINLY NOT A POWERFUL CHECK UPON THE PASSIONS CXLIV ORIGIN OF THE MOST ABSURD, THE MOST RIDICULOUS, AND . . . CXLV RELIGION IS FATAL TO POLITICS; IT FORMS BUT LICENTIOUS . . . CXLVI CHRISTIANITY EXTENDED ITSELF BUT BY ENCOURAGING DESPOTISM CXLVII THE ONLY AIM OF RELIGIOUS PRINCIPLES IS TO PERPETUATE . . . CXLVIII HOW FATAL IT IS TO PERSUADE KINGS THAT THEY HAVE ONLY GOD . . . CLXIX A RELIGIOUS KING IS A SCOURGE TO HIS KINGDOM. CL THE SHIELD OF RELIGION IS FOR TYRANNY CLI RELIGION FAVORS THE ERRORS OF PRINCES CLII WHAT IS AN ENLIGHTENED SOVEREIGN? CLIII THE DOMINANT PASSIONS AND CRIMES OF PRIESTCRAFT. CLIV CHARLATANRY OF THE PRIESTS. CLV COUNTLESS CALAMITIES ARE PRODUCED BY RELIGION CLVI EVERY RELIGION IS INTOLERANT, AND CONSEQUENTLY DESTRUCTIVE OF CLVII ABUSE OF A STATE RELIGION. CLVIII RELIGION GIVES LICENSE TO THE FEROCITY OF THE PEOPLE CLIX REFUTATION OF THE ARGUMENT, THAT THE EVILS ATTRIBUTED TO RELIGION 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 CLXIV OF JESUS CHRIST, THE PRIEST'S GOD. CLXV THE DOGMA OF THE REMISSION OF SINS HAS BEEN INVENTED 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 CLXIX WHAT DOES THAT CHRISTIAN CHARITY AMOUNT TO CLXX CONFESSION, THAT GOLDEN MINE FOR THE PRIESTS CLXXI THE SUPPOSITION OF THE EXISTENCE OF A GOD IS NOT NECESSARY CLXXII RELIGION AND ITS SUPERNATURAL MORALITY ARE FATAL TO THE PEOPLE CLXXIII HOW THE UNION OF RELIGION AND POLITICS IS FATAL TO THE PEOPLE 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 . . . CLXXVIII AN ATHEIST HAS MORE MOTIVES FOR ACTING UPRIGHTLY CLXXIX AN ATHEISTICAL KING WOULD BE PREFERABLE TO ONE WHO IS RELIGIOUS CLXXX THE MORALITY ACQUIRED BY PHILOSOPHY IS SUFFICIENT TO VIRTUE. CLXXXI OPINIONS RARELY INFLUENCE CONDUCT. CLXXXII -REASON LEADS MEN TO IRRELIGION AND TO ATHEISM 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 CLXXXVI THE EXISTENCE OF GOD, WHICH IS THE BASIS OF ALL RELIGION CLXXXVII PRIESTS, MORE THAN UNBELIEVERS, ACT FROM INTEREST. CLXXXVIII PRIDE, PRESUMPTION, AND CORRUPTION OF THE HEART CLXXXIX PREJUDICES ARE BUT FOR A TIME, AND NO POWER IS DURABLE CXC HOW MUCH POWER AND CONSIDERATION THE MINISTERS OF THE GODS . . . CXCI WHAT A HAPPY AND GREAT REVOLUTION WOULD TAKE PLACE . . . CXCII THE RETRACTION OF AN UNBELIEVER AT THE HOUR OF DEATH CXCIII IT IS NOT TRUE THAT ATHEISM SUNDERS ALL THE TIES OF SOCIETY. CXCIV REFUTATION OF THE ASSERTION THAT RELIGION IS NECESSARY 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 . . . CC ALL RELIGIONS, ANCIENT AND MODERN, HAVE MUTUALLY BORROWED . . . CCI THEOLOGY HAS ALWAYS TURNED PHILOSOPHY FROM ITS TRUE COURSE. CCII -THEOLOGY NEITHER EXPLAINS NOR ENLIGHTENS ANYTHING IN THE WORLD CCIII HOW THEOLOGY HAS FETTERED HUMAN MORALS AND RETARDED THE PROGRESS CCIV CONTINUATION. CCV WE COULD NOT REPEAT TOO OFTEN HOW EXTRAVAGANT AND FATAL RELIGION CCVI RELIGION IS PANDORA'S BOX, AND THIS FATAL BOX IS OPEN. ABSTRACT OF THE TESTAMENT OF JOHN MESLIER I OF RELIGIONS. II OF MIRACLES. III SIMILARITY BETWEEN ANCIENT AND MODERN MIRACLES. IV OF THE FALSITY OF THE CHRISTIAN RELIGION. V THE HOLY SCRIPTURES. (1) OF THE OLD TESTAMENT. VI THE HOLY SCRIPTURES. (2) THE NEW TESTAMENT. VII ERRORS OF DOCTRINE AND OF MORALITY. PUBLISHER'S PREFACE. PREFATORY NOTE BY THE TRANSLATOR PREFACE OF THE EDITOR OF THE FRENCH EDITION OF 1830. LIFE OF JEAN MESLIER BY VOLTAIRE. Jean Meslier, born 1678, in the village of Mazerny, dependency of the duchy of Rethel, was the son of a serge weaver; brought up in the country, he nevertheless pursued his studies and succeeded to the priesthood. At the seminary, where he lived with much regularity, he devoted himself to the system of Descartes. Becoming curate of Etrepigny in Champagne and vicar of a little annexed parish named Bue, he was remarkable for the austerity of his habits. Devoted in all his duties, every year he gave what remained of his salary to the poor of his parishes; enthusiastic, and of rigid virtue, he was very temperate, as much in regard to his appetite as in relation to women. MM. Voiri and Delavaux, the one curate of Varq, the other curate of Boulzicourt, were his confessors, and the only ones with whom he associated. The curate Meslier was a rigid partisan of justice, and sometimes carried his zeal a little too far. The lord of his village, M. de Touilly, having ill-treated some peasants, he refused to pray for him in his service. M. de Mailly, Archbishop of Rheims, before whom the case was brought, condemned him. But the Sunday which followed this decision, the abbot Meslier stood in his pulpit and complained of the sentence of the cardinal. "This is," said he, "the general fate of the poor country priest; the archbishops, who are great lords, scorn them and do not listen to them. Therefore, let us pray for the lord of this place. We will pray for Antoine de Touilly, that he may be converted and granted the grace that he may not wrong the poor and despoil the orphans." His lordship, who was present at this mortifying supplication, brought new complaints before the same archbishop, who ordered the curate Meslier to come to Donchery, where he ill-treated him with abusive language. There have been scarcely any other events in his life, nor other benefice, than that of Etrepigny. He died in the odor of sanctity in the year 1733, fifty-five years old. It is believed that, disgusted with life, he expressly refused necessary food, because during his sickness he was not willing to take anything, not even a glass of wine. At his death he gave all he possessed, which was inconsiderable, to his parishioners, and desired to be buried in his garden. They were greatly surprised to find in his house three manuscripts, each containing three hundred and sixty-six pages, all written by his hand, signed and entitled by him, "My Testament." This work, which the author addressed to his parishioners and to M. Leroux, advocate and procurator for the parliament of Meziers, is a simple refutation of all the religious dogmas, without excepting one. The grand vicar of Rheims retained one of the three copies; another was sent to Monsieur Chauvelin, guardian of the State's seal; the third remained at the clerk's office of the justiciary of St. Minehould. The Count de Caylus had one of those three copies in his possession for some time, and soon afterward more than one hundred were at Paris, sold at ten Louis-d'or apiece. A dying priest accusing himself of having professed and taught the Christian religion, made a deeper impression upon the mind than the "Thoughts of Pascal." The curate Meslier had written upon a gray paper which enveloped the copy destined for his parishioners these remarkable words: "I have seen and recognized the errors, the abuses, the follies, and the wickedness of men. I have hated and despised them. I did not dare say it during my life, but I will say it at least in dying, and after my death; and it is that it may be known, that I write this present memorial in order that it may serve as a witness of truth to all those who may see and read it if they choose." At the beginning of this work is found this document (a kind of honorable amend, which in his letter to the Count of d'Argental of May 31, 1762, Voltaire qualifies as a preface), addressed to his parishioners. "You know," said he, "my brethren, my disinterestedness; I do not sacrifice my belief to any vile interest. If I embraced a profession so directly opposed to my sentiments, it was not through cupidity. I obeyed my parents. I would have preferred to enlighten you sooner if I could have done it safely. You are witnesses to what I assert. I have not disgraced my ministry by exacting the requitals, which are a part of it. "I call heaven to witness that I also thoroughly despised those who laughed at the simplicity of the blind people, those who furnished piously considerable sums of money to buy prayers. How horrible this monopoly! I do not blame the disdain which those who grow rich by your sweat and your pains, show for their mysteries and their superstitions; but I detest their insatiable cupidity and the signal pleasure such fellows take in railing at the ignorance of those whom they carefully keep in this state of blindness. Let them content themselves with laughing at their own ease, but at least let them not multiply their errors by abusing the blind piety of those who, by their simplicity, procured them such an easy life. You render unto me, my brethren, the justice that is due me. The sympathy which I manifested for your troubles saves me from the least suspicion. How often have I performed gratuitously the functions of my ministry. How often also has my heart been grieved at not being able to assist you as often and as abundantly as I could have wished! Have I not always proved to you that I took more pleasure in giving than in receiving? I carefully avoided exhorting you to bigotry, and I spoke to you as rarely as possible of our unfortunate dogmas. It was necessary that I should acquit myself as a priest of my ministry, but how often have I not suffered within myself when I was forced to preach to you those pious lies which I despised in my heart. What a disdain I had for my ministry, and particularly for that superstitious Mass, and those ridiculous administrations of sacraments, especially if I was compelled to perform them with the solemnity which awakened all your piety and all your good faith. What remorse I had for exciting your credulity! A thousand times upon the point of bursting forth publicly, I was going to open your eyes, but a fear superior to my strength restrained me and forced me to silence until my death." The abbot Meslier had written two letters to the curates of his neighborhood to inform them of his Testament; he told them that he had consigned to the chancery of St. Minnehould a copy of his manuscript in 366 leaves in octavo; but he feared it would be suppressed, according to the bad custom established to prevent the poor from being instructed and knowing the truth. The curate Meslier, the most singular phenomenon ever seen among all the meteors fatal to the Christian religion, worked his whole life secretly in order to attack the opinions he believed false. To compose his manuscript against God, against all religion, against the Bible and the Church, he had no other assistance than the Bible itself, Moreri Montaigne, and a few fathers. While the abbot Meslier naively acknowledged that he did not wish to be burned till after his death, Thomas Woolston, a doctor of Cambridge, published and sold publicly at London, in his own house, sixty thousand copies of his "Discourses" against the miracles of Jesus Christ. It was a very astonishing thing that two priests should at the same time write against the Christian religion. The curate Meslier has gone further yet than Woolston; he dares to treat the transport of our Saviour by the devil upon the mountain, the wedding of Cana, the bread and the fishes, as absurd fables, injurious to divinity, which were ignored during three hundred years by the whole Roman Empire, and finally passed from the lower class to the palace of the emperors, when policy obliged them to adopt the follies of the people in order the more easily to subjugate them. The denunciations of the English priest do not approach those of the Champagne priest. Woolston is sometimes indulgent, Meslier never. He was a man profoundly embittered by the crimes he witnessed, for which he holds the Christian religion responsible. There is no miracle which to him is not an object of contempt and horror; no prophecy that he does not compare to those of Nostredamus. He wrote thus against Jesus Christ when in the arms of death, at a time when the most dissimulating dare not lie, and when the most intrepid tremble. Struck with the difficulties which he found in Scripture, he inveighed against it more bitterly than the Acosta and all the Jews, more than the famous Porphyre, Celse, Iamblique, Julian, Libanius, and all the partisans of human reason. There were found among the books of the curate Meslier a printed manuscript of the Treatise of Fenelon, Archbishop of Cambray, upon the existence of God and His attributes, and the reflections of the Jesuit Tournemine upon Atheism, to which treatise he added marginal notes signed by his hand. DECREE of the NATIONAL CONVENTION upon the proposition to erect a statue to the curate Jean Meslier, the 27 Brumaire, in the year II. (November 17, 1793). The National Convention sends to the Committee of Public Instruction the proposition made by one of its members to erect a statue to Jean Meslier, curate at Etrepigny, in Champagne, the first priest who had the courage and the honesty to abjure religious errors. PRESIDENT AND SECRETARIES. SIGNED—P. A. Laloy, President; Bazire, Charles Duval, Philippeaux, Frecine, and Merlin (de Thionville), Secretaries. Certified according to the original. MEMBERS OF THE COMMITTEE OF DECREES AND PROCESS-VERBAL. SIGNED—Batellier, Echasseriaux, Monnel, Becker, Vernetey, Pérard, Vinet, Bouillerot, Auger, Cordier, Delecloy, and Cosnard. PREFACE OF THE AUTHOR. 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. Thus man was, and always remained, a child without experience, a slave without courage, a loggerhead who feared to reason, and who could never escape from the labyrinth into which his ancestors had misled him; he felt compelled to groan under the yoke of his Gods, of whom he knew nothing except the fabulous accounts of their ministers. These, after having fettered him by the ties of opinion, have remained his masters or delivered him up defenseless to the absolute power of tyrants, no less terrible than the Gods, of whom they were the representatives upon the earth. Oppressed by the double yoke of spiritual and temporal power, it was impossible for the people to instruct themselves and to work for their own welfare. Thus, religion, politics, and morals became sanctuaries, into which the profane were not permitted to enter. Men had no other morality than that which their legislators and their priests claimed as descended from unknown empyrean regions. The human mind, perplexed by these theological opinions, misunderstood itself, doubted its own powers, mistrusted experience, feared truth, disdained its reason, and left it to blindly follow authority. Man was a pure machine in the hands of his tyrants and his priests, who alone had the right to regulate his movements. Always treated as a slave, he had at all times and in all places the vices and dispositions of a slave. These are the true sources of the corruption of habits, to which religion never opposes anything but ideal and ineffectual obstacles; ignorance and servitude have a tendency to make men wicked and unhappy. Science, reason, liberty, alone can reform them and render them more happy; but everything conspires to blind them and to confirm them in their blindness. The priests deceive them, tyrants corrupt them in order to subjugate them more easily. Tyranny has been, and will always be, the chief source of the depraved morals and habitual calamities of the people. These, almost always fascinated by their religious notions or by metaphysical fictions, instead of looking upon the natural and visible causes of their miseries, attribute their vices to the imperfections of their nature, and their misfortunes to the anger of their Gods; they offer to Heaven vows, sacrifices, and presents, in order to put an end to their misfortunes, which are really due only to the negligence, the ignorance, and to the perversity of their guides, to the folly of their institutions, to their foolish customs, to their false opinions, to their unreasonable laws, and especially to their want of enlightenment. Let the mind be filled early with true ideas; let man's reason be cultivated; let justice govern him; and there will be no need of opposing to his passions the powerless barrier of the fear of Gods. Men will be good when they are well taught, well governed, chastised or censured for the evil, and justly rewarded for the good which they have done to their fellow-citizens. It is idle to pretend to cure mortals of their vices if we do not begin by curing them of their prejudices. It is only by showing them the truth that they can know their best interests and the real motives which will lead them to happiness. Long enough have the instructors of the people fixed their eyes on heaven; let them at last bring them back to the earth. Tired of an incomprehensible theology, of ridiculous fables, of impenetrable mysteries, of puerile ceremonies, let the human mind occupy itself with natural things, intelligible objects, sensible truths, and useful knowledge. Let the vain chimeras which beset the people be dissipated, and very soon rational opinions will fill the minds of those who were believed fated to be always in error. To annihilate religious prejudices, it would be sufficient to show that what is inconceivable to man can not be of any use to him. Does it need, then, anything but simple common sense to perceive that a being most clearly irreconcilable with the notions of mankind, that a cause continually opposed to the effects attributed to him; that a being of whom not a word can be said without falling into contradictions; that a being who, far from explaining the mysteries of the universe, only renders them more inexplicable; that a being to whom for so many centuries men addressed themselves so vainly to obtain their happiness and deliverance from their sufferings; does it need, I say, more than simple common sense to understand that the idea of such a being is an idea without model, and that he is himself evidently not a reasonable being? Does it require more than common sense to feel that there is at least delirium and frenzy in hating and tormenting each other for unintelligible opinions of a being of this kind? Finally, does it not all prove that morality and virtue are totally incompatible with the idea of a God, whose ministers and interpreters have painted him in all countries as the most fantastic, the most unjust, and the most cruel of tyrants, whose pretended wishes are to serve as rules and laws for the inhabitants of the earth? To discover the true principles of morality, men have no need of theology, of revelation, or of Gods; they need but common sense; they have only to look within themselves, to reflect upon their own nature, to consult their obvious interests, to consider the object of society and of each of the members who compose it, and they will easily understand that virtue is an advantage, and that vice is an injury to beings of their species. Let us teach men to be just, benevolent, moderate, and sociable, not because their Gods exact it, but to please men; let us tell them to abstain from vice and from crime, not because they will be punished in another world, but because they will suffer in the present world. There are, says Montesquieu, means to prevent crime, they are sufferings; to change the manners, these are good examples. Truth is simple, error is complicated, uncertain in its gait, full of by-ways; the voice of nature is intelligible, that of falsehood is ambiguous, enigmatical, and mysterious; the road of truth is straight, that of imposture is oblique and dark; this truth, always necessary to man, is felt by all just minds; the lessons of reason are followed by all honest souls; men are unhappy only because they are ignorant; they are ignorant only because everything conspires to prevent them from being enlightened, and they are wicked only because their reason is not sufficiently developed. COMMON SENSE. Detexit quo dolose Vaticinandi furore sacerdotes mysteria, illis spe ignota, audactur publicant.—PETRON. SATYR. I.—APOLOGUE. There is a vast empire governed by a monarch, whose conduct does but confound the minds of his subjects. He desires to be known, loved, respected, and obeyed, but he never shows himself; everything tends to make uncertain the notions which we are able to form about him. The people subjected to his power have only such ideas of the character and the laws of their invisible sovereign as his ministers give them; these suit, however, because they themselves have no idea of their master, for his ways are impenetrable, and his views and his qualities are totally incomprehensible; moreover, his ministers disagree among themselves in regard to the orders which they pretend emanated from the sovereign whose organs they claim to be; they announce them diversely in each province of the empire; they discredit and treat each other as impostors and liars; the decrees and ordinances which they promulgate are obscure; they are enigmas, made not to be understood or divined by the subjects for whose instruction they were intended. The laws of the invisible monarch need interpreters, but those who explain them are always quarreling among themselves about the true way of understanding them; more than this, they do not agree among themselves; all which they relate of their hidden prince is but a tissue of contradictions, scarcely a single word that is not contradicted at once. He is called supremely good, nevertheless not a person but complains of his decrees. He is supposed to be infinitely wise, and in his administration everything seems contrary to reason and good sense. They boast of his justice, and the best of his subjects are generally the least favored. We are assured that he sees everything, yet his presence remedies nothing. It is said that he is the friend of order, and everything in his universe is in a state of confusion and disorder; all is created by him, yet events rarely happen according to his projects. He foresees everything, but his foresight prevents nothing. He is impatient if any offend him; at the same time he puts every one in the way of offending him. His knowledge is admired in the perfection of his works, but his works are full of imperfections, and of little permanence. He is continually occupied in creating and destroying, then repairing what he has done, never appearing to be satisfied with his work. In all his enterprises he seeks but his own glory, but he does not succeed in being glorified. He works but for the good of his subjects, and most of them lack the necessities of life. Those whom he seems to favor, are generally those who are the least satisfied with their fate; we see them all continually revolting against a master whose greatness they admire, whose wisdom they extol, whose goodness they worship, and whose justice they fear, revering orders which they never follow. This empire is the world; its monarch is God; His ministers are the priests; their subjects are men. II.—WHAT IS THEOLOGY? There is a science which has for its object only incomprehensible things. Unlike all others, it occupies itself but with things unseen. Hobbes calls it "the kingdom of darkness." In this land all obey laws opposed to those which men acknowledge in the world they inhabit. In this marvelous region light is but darkness, evidence becomes doubtful or false, the impossible becomes credible, reason is an unfaithful guide, and common sense changed into delirium. This science is named Theology, and this Theology is a continual insult to human reason. III. By frequent repetition of if, but, and perhaps, we succeed in forming an imperfect and broken system which perplexes men's minds to the extent of making them forget the clearest notions, and to render uncertain the most palpable truths. By the aid of this systematic nonsense, all nature has become an inexplicable enigma for man; the visible world has disappeared to give place to invisible regions; reason is obliged to give place to imagination, which can lead us only to the land of chimeras which she herself has invented.