SucharethedoctrinesofourbrethrentheCatholics。Buttothesedoctrineswearesoaccustomed，thatweneverwonderatthem:Thoughinafutureage，itwillprobablybecomedifficulttopersuadesomenations，thatanyhuman，two-leggedcreaturecouldeverembracesuchprinciples。Anditisathousandtoone，butthesenationsthemselvesshallhavesomethingfullasabsurdintheirowncreed，towhichtheywillgiveamostimplicitandmostreligiousassent。
IlodgedonceatPARISinthesamehotelwithanambassadorfromTUNIS，who，havingpassedsomeyearsatLONDON，wasreturninghomethatway。OnedayIobservedhisMOORISH
excellencydivertinghimselfundertheporch，withsurveyingthesplendidequipagesthatdrovealong；whentherechancedtopassthatwaysomeCapucinfriars，whohadneverseenaTURK；ashe，onhispart，thoughaccustomedtotheEUROPEANdresses，hadneverseenthegrotesquefigureofaCapucin:Andthereisnoexpressingthemutualadmiration，withwhichtheyinspiredeachother。HadthechaplainoftheembassyenteredintoadisputewiththeseFRANCISCANS，theirreciprocalsurprizehadbeenofthesamenature。Thusallmankindstandstaringatoneanother；
andthereisnobeatingitintotheirheads，thattheturbanoftheAFRICANisnotjustasgoodorasbadafashionasthecowloftheEUROPEAN。Heisaveryhonestman，saidtheprinceofSALLEE，speakingofdeRUYTER，ItisapityhewereaChristian。
Howcanyouworshipleeksandonions？weshallsupposeaSORBONNISTtosaytoapriestofSAIS。Ifweworshipthem，repliesthelatter；atleast，wedonot，atthesametime，eatthem。Butwhatstrangeobjectsofadorationarecatsandmonkies？saysthelearneddoctor。Theyareatleastasgoodastherelicsorrottenbonesofmartyrs，answershisnolesslearnedantagonist。Areyounotmad，insiststheCatholic，tocutoneanother'sthroataboutthepreferenceofacabbageoracucumber？Yes，saysthepagan；
Iallowit，ifyouwillconfess，thatthosearestillmadder，whofightaboutthepreferenceamongvolumesofsophistry，tenthousandofwhicharenotequalinvaluetoonecabbageorcucumber。62
Everyby-standerwilleasilyjudge（butunfortunatelytheby-standersarefew）that，ifnothingwererequisitetoestablishanypopularsystem，butexposingtheabsurditiesofothersystems，everyvotaryofeverysuperstitioncouldgiveasufficientreasonforhisblindandbigottedattachmenttotheprinciplesinwhichhehasbeeneducated。Butwithoutsoextensiveaknowledge，onwhichtogroundthisassurance（andperhaps，betterwithoutit），thereisnotwantingasufficientstockofreligiouszealandfaithamongmankind。
DIODORUSSICULUS63givesaremarkableinstancetothispurpose，ofwhichhewashimselfaneye-witness。WhileEGYPTlayunderthegreatestterroroftheROMANname，alegionarysoldierhavinginadvertentlybeenguiltyofthesacrilegiousimpietyofkillingacat，thewholepeopleroseuponhimwiththeutmostfury；andalltheeffortsoftheprincewerenotabletosavehim。ThesenateandpeopleofROME，Iampersuaded，wouldnot，then，havebeensodelicatewithregardtotheirnationaldeities。Theyveryfrankly，alittleafterthattime，votedAUGUSTUS
aplaceinthecelestialmansions；andwouldhavedethronedeverygodinheaven，forhissake，hadheseemedtodesireit。PresensdivushabebiturAUGUSTUS，saysHORACE。Thatisaveryimportantpoint:Andinothernationsandotherages，thesamecircumstancehasnotbeendeemedaltogetherindifferent。64
Notwithstandingthesanctityofourholyreligion，saysTULLY，65nocrimeismorecommonwithusthansacrilege:Butwasiteverheardof，thatanEGYPTIANviolatedthetempleofacat，anibis，oracrocodile？Thereisnotorture，anEGYPTIANwouldnotundergo，saysthesameauthorinanotherplace，66ratherthaninjureanibis，anaspic，acat，adog，oracrocodile。Thusitisstrictlytrue，whatDRYDEN
observes，"Ofwhatsoe'erdescenttheirgodheadbe，"Stock，stone，orotherhomelypedigree，"Inhisdefencehisservantsareasbold，"Asifhehadbeenbornofbeatengold。"
ABSALOMandACHITOPHEL。
Nay，thebaserthematerialsare，ofwhichthedivinityiscomposed，thegreaterdevotionishelikelytoexciteinthebreastsofhisdeludedvotaries。Theyexultintheirshame，andmakeameritwiththeirdeity，inbraving，forhissake，alltheridiculeandcontumelyofhisenemies。TenthousandCrusadersinlistthemselvesundertheholybanners；andevenopenlytriumphinthosepartsoftheirreligion，whichtheiradversariesregardasthemostreproachful。
Thereoccurs，Iown，adifficultyintheEGYPTIANsystemoftheology；asindeed，fewsystemsofthatkindareentirelyfreefromdifficulties。Itisevident，fromtheirmethodofpropagation，thatacoupleofcats，infiftyyears，wouldstockawholekingdom；andifthatreligiousvenerationwerestillpaidthem，itwould，intwentymore，notonlybeeasierinEGYPTtofindagodthanaman，whichPETRONIUSsayswasthecaseinsomepartsofITALY；
butthegodsmustatlastentirelystarvethemen，andleavethemselvesneitherpriestsnorvotariesremaining。
Itisprobable，therefore，thatthiswisenation，themostcelebratedinantiquityforprudenceandsoundpolicy，foreseeingsuchdangerousconsequences，reservedalltheirworshipforthefull-growndivinities，andusedthefreedomtodrowntheholyspawnorlittlesuckinggods，withoutanyscrupleorremorse。Andthusthepracticeofwarpingthetenetsofreligion，inordertoservetemporalinterests，isnot，byanymeans，toberegardedasaninventionoftheselaterages。
Thelearned，philosophicalVARRO，discoursingofreligion，pretendsnottodeliveranythingbeyondprobabilitiesandappearances:Suchwashisgoodsenseandmoderation！
Butthepassionate，thezealousAUGUSTIN，insultsthenobleROMANonhisscepticismandreserve，andprofessesthemostthoroughbeliefandassurance。67Aheathenpoet，however，contemporarywiththesaint，absurdlyesteemsthereligioussystemofthelattersofalse，thateventhecredulityofchildren，hesays，couldnotengagethemtobelieveit。68
Isitstrange，whenmistakesaresocommon，tofindeveryonepositiveanddogmatical？
Andthatthezealoftenrisesinproportiontotheerror？Moverunt，saysSPARTIAN，eteatempestate，Judaeibellumquodvetabanturmutilaregenitalia。69
Ifevertherewasanationoratime，inwhichthepublicreligionlostallauthorityovermankind，wemightexpect，thatinfidelityinROME，duringtheCICERONIANage，wouldopenlyhaveerecteditsthrone，andthatCICEROhimself，ineveryspeechandaction，wouldhavebeenitsmostdeclaredabettor。Butitappears，that，whateverscepticallibertiesthatgreatmanmighttake，inhiswritingsorinphilosophicalconversation；heyetavoided，inthecommonconductoflife，theimputationofdeismandprofaneness。Eveninhisownfamily，andtohiswifeTERENTIA，whomhehighlytrusted，hewaswillingtoappearadevoutreligionist；
andthereremainsaletter，addressedtoher，inwhichheseriouslydesireshertooffersacrificetoAPOLLOandAESCULAPIUS，ingratitudefortherecoveryofhishealth。70
POMPEY'Sdevotionwasmuchmoresincere:Inallhisconduct，duringthecivilwars，hepaidagreatregardtoauguries，dreams，andprophesies。71AUGUSTUSwastaintedwithsuperstitionofeverykind。AsitisreportedofMILTON，thathispoeticalgeniusneverflowedwitheaseandabundanceinthespring；soAUGUSTUSobserved，thathisowngeniusfordreamingneverwassoperfectduringthatseason，norwassomuchtobereliedon，asduringtherestoftheyear。Thatgreatandableemperorwasalsoextremelyuneasy，whenhehappenedtochangehisshoes，andputtherightfootshoeontheleftfoot。72Inshortitcannotbedoubted，butthevotariesoftheestablishedsuperstitionofantiquitywereasnumerousineverystate，asthoseofthemodernreligionareatpresent。Itsinfluencewasasuniversal；thoughitwasnotsogreat。Asmanypeoplegavetheirassenttoit；thoughthatassentwasnotseeminglysostrong，precise，andaffirmative。
Wemayobserve，that，notwithstandingthedogmatical，imperiousstyleofallsuperstition，theconvictionofthereligionist，inallages，ismoreaffectedthanreal，andscarcelyeverapproaches，inanydegree，tothatsolidbeliefandpersuasion，whichgovernsusinthecommonaffairsoflife。Mendarenotavow，eventotheirownhearts，thedoubtswhichtheyentertainonsuchsubjects:Theymakeameritofimplicitfaith；anddisguisetothemselvestheirrealinfidelity，bythestrongestasseverationsandmostpositivebigotry。
Butnatureistoohardforalltheirendeavours，andsuffersnottheobscure，glimmeringlight，affordedinthoseshadowyregions，toequalthestrongimpressions，madebycommonsenseandbyexperience。Theusualcourseofmen'sconductbeliestheirwords，andshows，thattheirassentinthesemattersissomeunaccountableoperationofthemindbetweendisbeliefandconviction，butapproachingmuchnearertotheformerthantothelatter。
Since，therefore，themindofmanappearsofsolooseandunsteadyatexture，that，evenatpresent，whensomanypersonsfindaninterestincontinuallyemployingonitthechisselandthehammer，yetaretheynotabletoengravetheologicaltenetswithanylastingimpression；
howmuchmoremustthishavebeenthecaseinancienttimes，whentheretainerstotheholyfunctionweresomuchfewerincomparison？Nowonder，thattheappearanceswerethenveryinconsistent，andthatmen，onsomeoccasions，mightseemdeterminedinfidels，andenemiestotheestablishedreligion，withoutbeingsoinreality；oratleast，withoutknowingtheirownmindsinthatparticular。
Anothercause，whichrenderedtheancientreligionsmuchlooserthanthemodern，is，thattheformerweretraditionalandthelatterarescriptural；andthetraditionintheformerwascomplex，contradictory，and，onmanyoccasions，doubtful；sothatitcouldnotpossiblybereducedtoanystandardandcanon，oraffordanydeterminatearticlesoffaith。Thestoriesofthegodswerenumberlesslikethepopishlegends；andthougheveryone，almost，believedapartofthesestories，yetnoonecouldbelieveorknowthewhole:While，atthesametime，allmusthaveacknowledged，thatnoonepartstoodonabetterfoundationthantherest。Thetraditionsofdifferentcitiesandnationswerealso，onmanyoccasions，directlyopposite；andnoreasoncouldbeassignedforpreferringonetotheother。Andastherewasaninfinitenumberofstories，withregardtowhichtraditionwasnowisepositive；
thegradationwasinsensible，fromthemostfundamentalarticlesoffaith，tothoselooseandprecariousfictions。
Thepaganreligion，therefore，seemedtovanishlikeacloud，wheneveroneapproachedtoit，andexamineditpiecemeal。Itcouldneverbeascertainedbyanyfixeddogmasandprinciples。
Andthoughthisdidnotconvertthegeneralityofmankindfromsoabsurdafaith；
forwhenwillthepeoplebereasonable？yetitmadethemfaulterandhesitatemoreinmaintainingtheirprinciples，andwasevenapttoproduce，incertaindispositionsofmind，somepracticesandopinions，whichhadtheappearanceofdeterminedinfidelity。
Towhichwemayadd，thatthefablesofthepaganreligionwere，ofthemselves，light，easy，andfamiliar；
withoutdevils，orseasofbrimstone，oranyobjectthatcouldmuchterrifytheimagination。
Whocouldforbearsmiling，whenhethoughtofthelovesofMARSandVENUS，ortheamorousfrolicsofJUPITERandPAN？Inthisrespect，itwasatruepoeticalreligion；ifithadnotrathertoomuchlevityforthegraverkindsofpoetry。Wefindthatithasbeenadoptedbymodernbards；norhavethesetalkedwithgreaterfreedomandirreverenceofthegods，whomtheyregardedasfictions，thantheancientsdidoftherealobjectsoftheirdevotion。
Theinferenceisbynomeansjust，that，becauseasystemofreligionhasmadenodeepimpressiononthemindsofapeople，itmustthereforehavebeenpositivelyrejectedbyallmenofcommonsense，andthatoppositeprinciples，inspiteoftheprejudicesofeducation，weregenerallyestablishedbyargumentandreasoning。Iknownot，butacontraryinferencemaybemoreprobable。Thelessimportunateandassuminganyspeciesofsuperstitionappears，thelesswillitprovokemen'sspleenandindignation，orengagethemintoenquiriesconcerningitsfoundationandorigin。Thisinthemeantimeisobvious，thattheempireofallreligiousfaithovertheunderstandingiswaveringanduncertain，subjecttoeveryvarietyofhumour，anddependentonthepresentincidents，whichstriketheimagination。
Thedifferenceisonlyinthedegrees。Anancientwillplaceastrokeofimpietyandoneofsuperstitionalternately，throughoutawholediscourse；73Amodernoftenthinksinthesameway，thoughhemaybemoreguardedinhisexpression。
LUCIANtellsusexpressly，74thatwhoeverbelievednotthemostridiculousfablesofpaganismwasdeemedbythepeopleprofaneandimpious。Towhatpurpose，indeed，wouldthatagreeableauthorhaveemployedthewholeforceofhiswitandsatireagainstthenationalreligion，hadnotthatreligionbeengenerallybelievedbyhiscountrymenandcontemporaries？
LIVY75acknowledgesasfrankly，asanydivinewouldatpresent，thecommonincredulityofhisage；butthenhecondemnsitasseverely。Andwhocanimagine，thatanationalsuperstition，whichcoulddeludesoingeniousaman，wouldnotalsoimposeonthegeneralityofthepeople？
TheSTOICSbestowedmanymagnificentandevenimpiousepithetsontheirsage；thathealonewasrich，free，aking，andequaltotheimmortalgods。Theyforgottoadd，thathewasnotinferiorinprudenceandunderstandingtoanoldwoman。Forsurelynothingcanbemorepitifulthanthesentiments，whichthatsectentertainedwithregardtoreligiousmatters；whiletheyseriouslyagreewiththecommonaugurs，that，whenaravencroaksfromtheleft，itisagoodomen；butabadone，whenarookmakesanoisefromthesamequarter。
PANAETIUSwastheonlySTOIC，amongtheGREEKS，whosomuchasdoubtedwithregardtoauguriesanddivinations。76MARCUSANTONINUS77tellsus，thathehimselfhadreceivedmanyadmonitionsfromthegodsinhissleep。Itistrue，EPICTETUS78forbidsustoregardthelanguageofrooksandravens；butitisnot，thattheydonotspeaktruth:Itisonly，becausetheycanforetelnothingbutthebreakingofourneckortheforfeitureofourestate；
whicharecircumstances，sayshe，thatnowiseconcernus。ThustheSTOICSjoinaphilosophicalenthusiasmtoareligioussuperstition。Theforceoftheirmind，beingallturnedtothesideofmorals，unbentitselfinthatofreligion。79
PLATO80introducesSOCRATESaffirming，thattheaccusationofimpietyraisedagainsthimwasowingentirelytohisrejectingsuchfables，asthoseofSATURN'ScastratinghisfatherURANUS，andJUPITER'SdethroningSATURN:Yetinasubsequentdialogue，81
SOCRATESconfesses，thatthedoctrineofthemortalityofthesoulwasthereceivedopinionofthepeople。
Istherehereanycontradiction？Yes，surely:ButthecontradictionisnotinPLATO；itisinthepeople，whosereligiousprinciplesingeneralarealwayscomposedofthemostdiscordantparts；especiallyinanage，whensuperstitionsatesoeasyandlightuponthem。82
ThesameCICERO，whoaffected，inhisownfamily，toappearadevoutreligionist，makesnoscruple，inapubliccourtofjudicature，oftreatingthedoctrineofafuturestateasaridiculousfable，towhichnobodycouldgiveanyattention。83SALLUST84representsCAESARasspeakingthesamelanguageintheopensenate。85
Butthatallthesefreedomsimpliednotatotalanduniversalinfidelityandscepticismamongstthepeople，istooapparenttobedenied。Thoughsomepartsofthenationalreligionhunglooseuponthemindsofmen，otherpartsadheredmorecloselytothem:Anditwasthechiefbusinessofthescepticalphilosopherstoshow，thattherewasnomorefoundationforonethanfortheother。ThisistheartificeofCOTTAinthedialoguesconcerningthenatureofthegods。Herefutesthewholesystemofmythologybyleadingtheorthodoxgradually，fromthemoremomentousstories，whichwerebelieved，tothemorefrivolous，whicheveryoneridiculed:Fromthegodstothegoddesses；fromthegoddessestothenymphs；fromthenymphstothefawnsandsatyrs。Hismaster，CARNEADES，hademployedthesamemethodofreasoning。86
Uponthewhole，thegreatestandmostobservabledifferencesbetweenatraditional，mythologicalreligion，andasystematical，scholasticone，aretwo:Theformerisoftenmorereasonable，asconsistingonlyofamultitudeofstories，which，howevergroundless，implynoexpressabsurdityanddemonstrativecontradiction；andsitsalsosoeasyandlightonmen'smind，that，thoughitmaybeasuniversallyreceived，ithappilymakesnosuchdeepimpressionontheaffectionsandunderstanding。
SECT。XIII。Impiousconceptionsofthedivinenatureinpopularreligionsofbothkinds。
Theprimaryreligionofmankindariseschieflyfromananxiousfearoffutureevents；andwhatideaswillnaturallybeentertainedofinvisible，unknownpowers，whilemenlieunderdismalapprehensionsofanykind，mayeasilybeconceived。Everyimageofvengeance，severity，cruelty，andmalicemustoccur，andmustaugmenttheghastlinessandhorror，whichoppressestheamazedreligionist。Apanichavingonceseizedthemind，theactivefancystillfarthermultipliestheobjectsofterror；whilethatprofounddarkness，or，whatisworse，thatglimmeringlight，withwhichweareenvironed，representsthespectresofdivinityunderthemostdreadfulappearancesimaginable。Andnoideaofperversewickednesscanbeframed，whichthoseterrifieddevoteesdonotreadily，withoutscruple，applytotheirdeity。
Thisappearsthenaturalstateofreligion，whensurveyedinonelight。Butifweconsider，ontheotherhand，thatspiritofpraiseandeulogy，whichnecessarilyhasplaceinallreligions，andwhichistheconsequenceoftheseveryterrors，wemustexpectaquitecontrarysystemoftheologytoprevail。Everyvirtue，everyexcellence，mustbeascribedtothedivinity，andnoexaggerationwillbedeemedsufficienttoreachthoseperfections，withwhichheisendowed。Whateverstrainsofpanegyriccanbeinvented，areimmediatelyembrace，withoutconsultinganyargumentsorphaenomena:Itisesteemedasufficientconfirmationofthem，thattheygiveusmoremagnificentideasofthedivineobjectsofourworshipandadoration。