§ 23.
In this way was the power of Mahomet established; and he was more fortunate than Jesus, inasmuch as he lived to see the wide diffusion of his doctrines, which Christ on account of his want of resources, was unable to do. He was even more fortunate in this respect than Moses, who from excess of ambition brought himself to a premature end.—Mahomet died in peace, and loaded with blessings. He had, moreover, a well-grounded hope that his religion would last, because it was accommodated to the nature of a people born and brought up in ignorance; an adaptation in which men more learned than himself, but less accustomed to associate with the lower orders, might have entirely failed.
The reader is now in possession of the most remarkable facts concerning the three most celebrated legislators, whose religions have brought into subjection a great part of the human race. They were such as we have represented them; and it is for you to consider if they are worthy of your respect, and if you are justified in allowing yourselves to be led by those whom ambition alone conducted to power, and whose dreams have been perpetuated by ignorance. The following observations, if read with a free and unprejudiced mind, may lead to the discovery of truth, by clearing away those mists wherewith you have been blinded and beguiled.
[1] Consult Hobbes’ Leviathan “De Homine,” chap. xli, pages 56, 57 and 58. [↑]
[2] Philip of Macedon had sent auxiliaries and money to Hannibal in Africa. “Infensos Philippo, ob auxilia cum pecunia nuper in Africam missu Annibale.” Levy, Book xxxi. chap. 1.—Translator’s Note. [↑]
[3] Hobbe’s Leviathan, “De Homine,” chap. xii, pp. 56 and 57. [↑]
[4] Hobbes, ubi supra “De Homine,” chap. xii. pages 58 and 59. [↑]
[5] This word must not be taken in its usual acceptation. What rational men understand by the term is a dexterous man, an able cheat, and a master of jugglery, which requires great readiness and address; and not by any means a person in compact with the Devil as the vulgar suppose. [↑]
[6] “And he said, Leave us not, I pray thee; for as much as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.”—[Num. chap. x, v. 31]. [↑]
[8] When Romulus was reviewing his forces in the plain of Caprae, here suddenly arose a thunder-storm, during which he was enveloped in so thick a cloud that he was lost to the view of his army; nor thereafter on this earth was Romulus seen.—Liv. 1. I. c. 16.—Translator’s note. [↑]
[9] Hobbes’ Leviathan; de homine, chap. xii. pp. 59 and 60. [↑]
[10] It is recorded by Livy, that “there is a grove, through which flowed a perennial stream, taking its origin in a dark cave, in which Numa was accustomed to meet the goddess, and receive instructions as to his political and religions institutions.”—Liv. 1. I. c. 21. [↑]
Qu’un beau Pigeon a tire d’aile
Vienne obom brer une Purcelle,
Rien n’est sur prenant en cela;
L’on en vit autant en Lydie.
Et le beau Cygne de Leda
Vaut bien le Pigeon de Marie.
[12] [I. Samuel, chap. viii. vs. 5 and 6]. [↑]
[13] The Gospel according to [John, chap. viii. v. 7]. [↑]
[14] [Matthew’s Gospel, chap. xxii. v. 21]. [↑]
[15] [Matthew’s Gospel, chap. xxi. v. 27]. [↑]
[16] Saint Paul, [Hebrews, chap. viii. v. 13] speaks in these terms: “In that he saith a new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.”—Translator’s note. [↑]
[17] This was the opinion of Pope Leo X. as appears from an expression of his, which, considering that it was made use of at a time when the philosophical spirit of inquiry had made little progress, was remarkably bold. “It has been well known in all ages,” he observed to Cardinal Beinbo, “how much this fable of Jesus Christ has been profitable to us and ours.” Quantum nobis nostrisque sa de Christo fabula profuerit, satis est omnibus saeculis notum. [↑]
[18] Confessions, 1. VII. c. ix. v. 28. [↑]
[19] See the discourse of Aristophanes, in the “Banquet of Plato.” [↑]
[20] [Luke’s Gospel, chap. xvi. v. 24]. [↑]
[21] “The City of God,” book I. chap. xiv. [↑]
[22] Orig. adv. Cels. 1. VIII. chap. iv. Compare with, [Matthew, chap. xix. v. 24]. [↑]
[23] Op. adv. Jorin. 1. II. chap. viii.—“In indication of their refusal to take an oath, the Society of Friends quote the words of Christ, “Swear not at all;” unaware, or overlooking, that this expression is descriptive of a state of social perfection, when the word of a man will be as good as his oath. Many others of Christ’s precepts besides this are unobserved by Christians, such as ‘Lay not up for yourselves treasures on earth,’ ‘Give to every one that asketh, and from him that would borrow of you turn not thou away.’ The morality of Christ is a beau ideal so far from being realized, that there is not even a similitude of it in the Christian world. The Quakers who vauntingly obey this precept regarding oaths, has no hesitation in breaking the other precepts respecting the hoarding of money, and refusing to give it away.”—Translator’s Note. [↑]
[25] “I can believe,” observes the Count de Boulainvilliers, “that Mahomet was ignorant of the common elements of education. But assuredly he was not ignorant in respect to that vast knowledge which a far travelled man of great natural powers may acquire. He was not ignorant of his native tongue, although he could not read it, being master of all its subtleness and all its beauties. He was thoroughly qualified to render hateful whatever was truly blameworthy, and to paint truth in colours so simple and vivid, that it was impossible to misunderstand it. All that he has said is true, as regards the essential dogmas of Religion; but he has not said all that is true, and in this respect alone does our religion differ from his.” Farther on he adds, that “Mahomet was neither ignorant nor a barbarian; he conducted his enterprise with all the skill, delicacy, perseverance, and intrepidity, which was necessary to ensure its success. His views were as lofty as any which Alexander the Great, or Julius Cæsar, were capable of entertaining, had they been in his position.”—Life of Mahomet by Count de Boulainvilliers, book II. pp. 266–8. Amsterdam edit. 1731. [↑]
[26] [Genesis chap. xxviii. v. 18]. [↑]