enough for your impiety. And the same fires, which were kindled for heretics, will serve also for the destruction of philosophers.

SECT. XII.

WITH REGARD TO DOUBT OR CONVICTION.

4

We meet every day with people so sceptical with regard to history, that they assert it impossible for any nation ever to believe such absurd principles as those of Greek and Egyptian paganism; and at the same time so dogmatical with regard to religion, that they think the same absurdities are to be found in no other communion. Cambyses entertained like prejudices; and very impiously ridiculed, and even wounded, Apis, the great god of the Egyptians, who appeared to his profane senses nothing but a large spotted bull. But Herodotus judiciously ascribes this sally of passion to a real madness or disorder of the brain: Otherwise, says the historian, he never would have openly affronted any established worship: For on that head, continues he, every nation are best satisfied with their own, and think they have the advantage over every other

nation.

It must be allowed that the Roman Catholics are a very learned sect; and that no one communion, but that of the church of England, can dispute their being the most learned of all the Christian churches: Yet Averroes, the famous Arabian, who, no doubt, had heard of the Egyptian superstitions, declares, that of all religions, the most absurd and nonsensical is that, whose votaries eat, after having created, their deity.

I believe, indeed, that there is no tenet in all paganism which would give so fair a scope to ridicule as this of the real presence; for it is so absurd, that it eludes the force of all argument. There are even some pleasant stories of that kind, which, though somewhat profane, are commonly told by the Catholics themselves. One day a priest, it is said, gave inadvertently, instead of the sacrament, a counter, which had by accident fallen among the holy wafers. The communicant waited patiently for some time, expecting that it would dissolve on his tongue: But finding that it still remained entire, he took it off. I wish, cried he to the priest, you have not committed some mistake: I wish you have not given me God the Father: He is so hard and tough there is no swallowing him.

A famous general, at that time in the Muscovite service, having come to Paris for the recovery of his wounds, brought along with him a young Turk whom he had taken prisoner. Some of the doctors of the Sorbonne, (who are altogether as positive as the dervises of Canstantinople), thinking it a pity that the poor Turk should be damned for want of instruction, solicited Mustapha very hard to turn Christian, and promised him, for his encouragement, plenty of good wine in this world, and paradise in the next. These allurements were too powerful to be resisted; and therefore, having been well instructed and catechised, he at last agreed to receive the sacraments of baptism and the Lord's supper.

The priest, however, to make every thing sure and solid, still continued his instructions, and began the next day with the usual question, How many gods are there? None at all, replies Benedict, for that was his new name. How! none at all! cries the priest. To be sure, said the honest proselyte. You have told me all along that there is but one God: And yesterday I ate him.

Such are the doctrines of our brethren the Catholics. But to these doctrines we are so accustomed, that we never wonder at them, though, in a future age, it will probably become difficult to persuade some nations, that any human, two-legged creature could ever embrace such principles. And it is a thousand to one, but these nations themselves shall have something full as absurd in their own creed, to which they will give a most implicit and most religious assent.

I lodged once at Paris in the same hotel with an ambassador from Tunis, who, having passed some years at London, was returning home that way. One day I observed his Moorish excellency diverting himself under the porch, with surveying the splendid equipages that drove along; when there chanced to pass that way some Capucin friars, who had never seen a Turk, as he, on his part, though accustomed to the European dresses, had never seen the grotesque figure of a Capucin: And there is no expressing the mutual admiration with which they inspired each other. Had the chaplain of the embassy entered into a dispute with these Franciscans, their reciprocal surprise had been of the same nature. Thus all mankind stand staring at one another; and there is no beating it into their heads, that the turban of the African is not just as good or as bad a fashion as the cowl of the European.— He is a very honest man, said the prince of Sallee, speaking of de Ruyter, It is a pity he were a Christian.

How can you worship leeks and onions; we shall suppose a Sorbonnist to say to a priest of Sais. If we wor ship them, replies the latter; at least, we do not, at the same time, eat them. But what strange objects of adoration are cats and monkeys? says the learned doctor. They are at least as good as the relics or rotten bones of mar

tyrs, answers his no less learned antagonist. Are you not mad, insists the Catholic, to cut one another's throat about the preference of a cabbage or a cucumber? Yes, says the pagan; I allow it, if you will confess, that those are still madder, who fight about the preference among volumes of sophistry, ten thousand of which are not equal in value to one cabbage or cucumber 2.

Every bystander will easily judge (but unfortunately the bystanders are few,) that if nothing were requisite to establish any popular system, by exposing the absurdities of other systems, every votary of every superstition could give a sufficient reason for his blind and bigotted attachment to the principles in which he has been educated. But without so extensive a knowledge on which to ground this assurance (and perhaps better without it,) there is not wanting a sufficient stock of religious zeal and faith among mankind. Diodorus Siculus gives a remarkable instance to this purpose, of which he was himself an eye-witness. While Egypt lay under the greatest terror of the Roman name, a legionary soldier having inadvertently been guilty of the sacrilegious impiety of killing a cat, the whole people rose upon him with the utmost fury; and all the efforts of the prince were not able to save him. The senate and people of Rome, I am persuaded, would not then have been so delicate with regard to their national deities. They very frankly, a little after that time, voted Augustus a place in the celestial mansions; and would have dethroned every god in heaven for his sake, had he seemed to desire it. Presens divus habebitur Augustus, says Horace. That is a very important point: And in other nations and other

ages, the same circumstance has not been deemed altogether indifferent a.

Notwithstanding the sanctity of our holy religion, says Tully, no crime is more common with us than sacrilege: But was it ever heard of, that an Egyptian violated the temple of a cat, an ibis, or a crocodile? There is no torture an Egyptian would not undergo, says the same author in another place, rather than injure an ibis, an aspic, a cat, a dog, or a crocodile. Thus it is strictly true what Dryden observes,

"Of whatso'er descent their godhead be,
"Stock, stone, or other homely pedigree,
"In his defence his servants are as bold,
"As if he had been born of beaten gold."

ABSALOM and ACHITOPHEL

Nay, the baser the materials are, of which the divinity is composed, the greater devotion is he likely to excite in the breasts of his deluded votaries. They exult in their shame, and make a merit with their deity, in braving, for his sake, all the ridicule and contumely of his enemies. Ten thousand Crusaders enlist themselves under the holy banners; and even openly triumph in those parts of their religion, which their adversaries regard as the most reproachful.

There occurs, I own, a difficulty in the Egyptian system of theology; as, indeed, few systems of that kind are entirely free from difficulties. It is evident, from their me

When Louis XIV. took on himself the protection of the Jesuits' College of Clermont, the society ordered the king's arms to be put up over the gate, and took down the cross, in order to make way for it; which gave occasion to the following epigram :

Sustulit hinc CHRISTI, posuitque insignia Regis :

Impia gens, alium nescit habere Deum.

De Nat. Deor. l. i.

Tusc. Quæst. lib. v.