De Tribus Impostoribus, A. D. 1230: The Three Impostors / Translated (with notes and comments) from a French manuscript of the work written in the year 1716, with a dissertation on the original treatise and a bibliography of the various editions

by Unknown

CHAPTER X.

Of the Divinity of Jesus Christ.

I.

After having examined his policy and morals we have seen nothing more Divine than in the writings and conduct of the ancients. Let us see if the reputation which followed him after his death is an evidence that he was God. Mankind is so accustomed to false reasoning that I am astonished that any one can reach a sane conclusion from their conduct. Experience shows that there is nothing they followed that is in any wise true, and that nothing has been done or said by them which gives any evidence of stability. In the meanwhile it is certain that common opinions are continually surrounded with chimeras notwithstanding the efforts of the learned, which have always opposed them. Whatever care has been taken to extirpate follies the people have never abandoned them only after having been surfeited with them. Moses was proud to boast himself the Lieutenant of the Lord of Lords, and to prove his mission by extraordinary signs. If ever so little he absented himself (which he did from time to time to confer, as he said, with his God, as Numa and other lawgivers also did) he only found on his return traces of the worship of the Gods which the Israelites had seen in Egypt. He successfully held them forty years in the wilderness that they might lose the idea of those they had abandoned, and not being yet satisfied they obeyed him who led them, and bore firmly whatever hardship they were caused to suffer in this regard.

Only the hatred which they had conceived for other nations, by an arrogance of which most idiots are susceptible, made them insensibly forget the Gods of Egypt and attach themselves to those of Moses whom they adored, and sometimes with all the circumstance marked in the laws. But when they quitted these conditions little by little to follow those of Jesus Christ, I cannot see what inconstancy caused them to run after the novelty and change.

II.

The most ignorant Hebrews having given the most vogue to the law of Moses were the first to run after Jesus, and as their number was infinite and they encouraged each other, it is not marvellous that these errors spread so easily. It is not that novelty does not always beget suffering, but it is the glory that is expected that one hopes will smooth the difficulties. Thus the Disciples of Jesus, miserable as they were, reduced at times to nourish themselves with grains of corn which they gathered from the fields (Luke vi., 1), and seeing themselves shamefully excluded from places where they thought to enter to ease their fatigue (Luke ix., 52–53) they began to be discouraged with living; their Master being without the pale of the law and unable to give them the benefits, glory and grandeur which he had promised them.

After his death his disciples, in despair at seeing their hopes frustrated, and pursued by the Jews who wished to treat them as they had treated their Master, made a virtue of necessity and scattered over the country, where by the report of some women ([John xx, 18]) they told of his resurrection, his divine affiliation and the rest of the fables with which the Gospels are filled.[1] The trouble which they had to make progress among the Jews made them resolve to pass among the Gentiles, and try to serve themselves better among them; but as it was necessary to have more learning for that than they possessed—the Gentiles being philosophers and too much in love with truth to resort to trifles—they gained over a young man (Saul or St. Paul) of an active and eager mind and a little better informed than the simple fishermen or than the greater babblers who associated with them. A stroke from Heaven made him blind, as is said (without this the trick would have been useless) and this incident for a time attracted some weak souls.[2] By the fear of Hell, taken from some of the fables of the ancient poets, and by the hope of a glorious Resurrection and a Paradise which is hardly more supportable than that of Mahomet; all these procured for their Master the honor of passing for a God, which he himself was unable to obtain while living. In which this kind of Jesus was no better than Homer: six cities which had driven the latter out with contempt and scorn during his life, disputed with each other after his death to determine with whom remained the honor of having been his birth-place.