If, as is the fact, our own experience and that of others daily teaches us that what at one time appeared true, afterwards appeared demonstrably false, how can we connect with our judgments that blind and presumptuous confidence which pursues those of others with so much hatred?
No doubt it is reasonable, and even honest, to act according to our present feelings and conviction: but if these feelings and their causes do vary by the very nature of things, how dare we impose upon ourselves or others an invariable conviction? How, above all, dare we require this conviction in cases where there is really no sensation, as happens in purely speculative questions, in which no palpable fact can be presented?
Therefore, when opening the book of nature, (a more authentic one and more easy to be read than leaves of paper blackened over with Greek or Hebrew,) and when I reflected that the slightest change in the material world has not been in times past, nor is at present effected by the difference of so many religions and sects which have appeared and still exist on the globe, and that the course of the seasons, the path of the sun, the return of rain and drought, are the same for the inhabitants of each country, whether Christians, Mussulmans, Idolaters, Catholics, Protestants, etc., I am induced to believe that the universe is governed by laws of wisdom and justice, very different from those which human ignorance and intolerance would enact.
And as in living with men of very opposite religious persuasions, I have had occasion to remark that their manners were, nevertheless, very analogous; that is to say, among the different Christian sects, among the Mahometans, and even among those people who were of no sect, I have found men who practise all the virtues, public and private, and that too without affectation; while others, who were incessantly declaiming of God and religion, abandoned themselves to every vicious habit which their belief condemned, I thereby became convinced that Ethics, the doctrines of morality, are the only essential, as they are only demonstrable, part of religion. And as, by your own avowal, the only end of religion is to render men better, in order to add to their happiness, p. 62, I have concluded that there are but two great systems of religion in the world, that of good sense and beneficence, and that of malice and hypocrisy.
In closing this letter, I find myself embarrassed by the nature of the sentiment which I ought to express to you, for in declaring as you have done, p. 123, that you do not care for the contempt of such as me* (ignorant as you were of my opinion), you tell me plainly that you do not care for their esteem. I leave, therefore, to your discernment and taste to determine the sentiment most congenial to my situation and your desert.
* "And what does it do for me here, except, perhaps, expose
me to the contempt of such men as Mr. Volney, which,
however, I feel myself pretty well able to bear?" p. 124.
This language is the more surprising, as Dr. Priestly never
received anything from me but civilities. In the year 1791
I sent him a dissertation of mine on the Chronology of the
Ancients, in consequence of some charts which he had himself
published. His only answer was to abuse me in a pamphlet in
1792. After this first abuse, on meeting me here last
winter, he procured me an invitation to dine with his friend
Mr. Russell, at whose house he lodged; after having shown me
polite attention at that dinner, he abuses me in his new
pamphlet. After this second abuse he meets me in Spruce
Street, and takes me by the hand as a friend, and speaks of
me in a large company under that denomination. Now I ask
the public, what kind of a man is Dr. Priestly?
C. F. VOLNEY.
Philadelphia, March 10, 1797.
P. S. I do not accompany this public letter with a private note to Dr. Priestly, because communications of that nature carry an appearance of bravado, which, even in exercising the right of a necessary defence, appear to me imcompatible with decency and politeness.
THE ZODIACAL SIGNS AND CONSTELLATIONS.