And a hundred other lines which charm all nations—the immortal productions of a mind which believed itself to be mortal. Not only are these Latin verses sold in the Rue St. Jacques and on the Quai des Augustins, but you fearlessly purchase the translations made into all the patois derived from the Latin tongue—translations decorated with learned notes, which elucidate the doctrine of materialism, collect all the proofs against the Divinity, and would annihilate it, if it could be destroyed. You find this book, bound in morocco, in the fine library of a great and devout prince, of a cardinal, of a chancellor, of an archbishop, of a round-capped president: but the first eighteen books of de Thou were condemned as soon as they appeared. A poor Gallic philosopher ventures to publish, in his own name, that if men had been born without fingers, they would never have been able to work tapestry; and immediately another Gaul, who for his money has obtained a robe of office, requires that the book and the author be burned.
Why are scenic exhibitions anathematized by certain persons who call themselves of the first order in the state, seeing that such exhibitions are necessary to all the orders of the state, and that the laws of the state uphold them with equal splendor and regularity?
Why do we abandon to contempt, debasement, oppression, and rapine, the great mass of those laborious and harmless men who cultivate the earth every day of the year, that we may eat of all its fruits? And why, on the contrary, do we pay respect, attention, and court, to the useless and often very wicked man who lives only by their labor, and is rich only by their misery?
Why, during so many ages, among so many men who sow the corn with which we are fed, has there been no one to discover that ridiculous error which teaches that the grain must rot in order to germinate, and die to spring up again—an error which has led to many impertinent assertions, to many false comparisons, and to many ridiculous opinions?
Why, since the fruits of the earth are so necessary for the preservation of men and animals, do we find so many years, and so many centuries, in which these fruits are absolutely wanting? why is the earth covered with poisons in the half of Africa and of America? why is there no tract of land where there are not more insects than men? why does a little whitish and offensive secretion form a being which will have hard bones, desires, and thoughts? and why shall those beings be constantly persecuting one another? why does there exist so much evil, everything being formed by a God whom all Theists agree in calling good? why, since we are always complaining of our ills, are we constantly employed in redoubling them? why, since we are so miserable, has it been imagined that to die is an evil—when it is clear that not to have been, before our birth, was no evil? why does it rain every day into the sea, while so many deserts demand rain, yet are constantly arid? why and how have we dreams in our sleep, if we have no soul? and if we have one, how is it that these dreams are always so incoherent and so extravagant? why do the heavens revolve from east to west, rather than the contrary way? why do we exist? why does anything exist?
WICKED.
We are told that human nature is essentially perverse; that man is born a child of the devil, and wicked. Nothing can be more injudicious; for thou, my friend, who preachest to me that all the world is born perverse, warnest me that thou art born such also, and that I must mistrust thee as I would a fox or a crocodile. Oh, no! sayest thou; I am regenerated; I am neither a heretic nor an infidel; you may trust in me. But the rest of mankind, which are either heretic, or what thou callest infidel, will be an assemblage of monsters, and every time that thou speakest to a Lutheran or a Turk, thou mayest be sure that they will rob and murder thee, for they are children of the devil, they are born wicked; the one is not regenerated, the other is degenerated. It would be much more reasonable, much more noble, to say to men: "You are all born good; see how dreadful it is to corrupt the purity of your being. All mankind should be dealt with as are all men individually." If a canon leads a scandalous life, we say to him: "Is it possible that you would dishonor the dignity of canon?" We remind a lawyer that he has the honor of being a counsellor to the king, and that he should set an example. We say to a soldier to encourage him: "Remember that thou art of the regiment of Champagne." We should say to every individual: "Remember thy dignity as a man."
And indeed, notwithstanding the contrary theory, we always return to that; for what else signifies the expression, so frequently used in all nations: "Be yourself again?" If we are born of the devil, if our origin was criminal, if our blood was formed of an infernal liquor, this expression: "Be yourself again," would signify: "Consult, follow your diabolical nature; be an impostor, thief, and assassin; it is the law of your nature."
Man is not born wicked; he becomes so, as he becomes sick. Physicians present themselves and say to him: "You are born sick." It is very certain these doctors, whatever they may say or do, will not cure him, if the malady is inherent in his nature; besides, these reasoners are often very ailing themselves.