It is divided into six books or chapters, every one of which contains several paragraphs. The first Chapter has for its title “Of God,” and contains six paragraphs in which the author, wishing to appear free from party or educational prejudices, shows that although mankind have a real interest in ascertaining the truth, nevertheless they found upon opinions and imaginations alone; and meeting with people whose interest it is to keep them in this state, they are made to rest, contented in it, although they could easily shake off the yoke by making the slightest use of their reason. He passes next to the ideas which men entertain of the Divinity, and prove that they are injurious, inasmuch as they have led to the creation of the most fearful and imperfect being whom it is possible to conceive of; and he then blames the ignorance of the people, or rather their foolish credulity in putting faith in the visions of Prophets and Apostles, of whom he draws a portrait suited to the ideas which he entertains of them.
The second Chapter treats of the reasons which have led men to believe in a divinity. It is divided into eleven paragraphs, where he proves that the ignorance of physical causes has given birth to a fear natural enough at the sight of a thousand terrible accidents, and has led them to believe in the existence of some invisible Power; a doubt, and a fear, of which subtle politicians have taken advantage, for their own interest, and which have given rise to a belief in this Existence, which has been confirmed by others who have found it for their own benefit to maintain it; although it is merely grounded on the folly of the common people, always admirers of the extraordinary, the sublime, and the marvellous. He next inquires into the nature of the Divinity, and overturns the vulgar belief in final causes, as contrary to sound philosophy. In fine, he makes it appear that such ideas of the Divinity are only formed after having decided what is perfect, good, evil, virtue, vice, according to imagination, and often as false as possible. In his tenth paragraph the author explains his own opinion as to the Divinity, which is conformable to the system of the Pantheists, saying that the word God represents an infinite Being, one of whose attributes is that he is of unlimited extension, and consequently that he is infinite and eternal. In the eleventh paragraph he treats with ridicule the popular opinion which is given to the Deity, a resemblance to the kings of the earth; and passing to the sacred books, he speaks of them in a very unfavourable manner.
The third Chapter has for its title “The signification of the word Theology, and how, and for what purpose so many religions have been introduced into the world.”—This chapter contains twenty-three paragraphs. In the ninth he examines the origin of religions; and brings forward examples and reasonings which, so far from being divine, are altogether the work of politicians. In the tenth paragraph he undertakes to expose the imposture of Moses, showing what he was, and how he managed to establish the Jewish religion. In the eleventh paragraph he inquires into the impostures of several politicians such as Numa, and Alexander the Great. In the twelfth he examines the birth of Jesus Christ; in the thirteenth and following he considers his morality, which he does not think more pure than that of a great number of ancient philosophers; in the nineteenth he inquires whether his reputation after his death is sufficient to warrant his believing in his divinity. Lastly, in the twenty-second and twenty-third paragraphs, he considers the imposture of Mahomet, of whom he does not say so much, because he has not to encounter so many advocates of his doctrine as that of the two others.
The fourth Chapter treats of truth evident and obvious to the senses, and consists only of six paragraphs, where he demonstrates what really is the divinity, and what are his attributes: he rejects the belief in a life to come, and the existence of spirits.
The fifth Chapter treats “Of the Soul.” It consists of seven paragraphs in which, after having exposed the vulgar opinions, he gives those of the Philosophers of antiquity, and concludes by showing the nature of the Soul according to his own system.
In the sixth and last Chapter of seven paragraphs, he discourses on the Spirits called Demons, and shows the origin and falsity of the opinions as to their existence.—Such is the anatomy of this celebrated work. I might have given it in a manner more extended and more minute; but besides that this letter is already too long, I think that enough has been said to give insight into the nature of its contents. A thousand other reasons which you will well enough understand, have prevented me from entering upon it to so great a length as I could have done; “Est modus in rebus.[3]”
Now although this book were ready to be printed with the preface in which I have given its history, and its discovery, with some conjectures as to its origin, and a few remarks which may be placed at its conclusion, yet I do not believe that it will live to see the day when men will be compelled all at once to quit their opinions and their imaginations, as they have quited their syllogisms, their canons, and their other antiquated modes. As for me I will not expose myself to the Theological stylus[4], which I fear as much as Fra-Poulo feared the Roman stylus, to afford to a few learned men the pleasure of reading this little treatise; but neither will I be so superstitious, on my death bed, as to make it be thrown into the flames, which we are informed was done by Salvius, the Swedish ambassador at the peace of Munster. Those who come after me may do what seems them good—they cannot disturb me in the tomb. Before I descend to that, I remain with much respect, your most obedient servant,
J. L. R. L.
Leyden, 1st January 1716.
[This letter was written by M. Pierre Frederick Arpe, of Kiel in Holstein; the author of an apology for Vanini, printed in octavo at Rotterdam, 1712]