PROPHETS
The prophet Jurieu was hissed; the prophets of the Cévennes were hanged or racked; the prophets who went from Languedoc and Dauphiny to London were put in the pillory; the Anabaptist prophets were condemned to various modes and degrees of punishment; and the prophet Savonarola was baked at Florence. If, in connection with these, we may advert to the case of the genuine Jewish prophets, we shall perceive their destiny to have been no less unfortunate; the greatest prophet among the Jews, St. John the Baptist, was beheaded.
Zachariah is stated to have been assassinated; but, happily, this is not absolutely proved. The prophet Jeddo, or Addo, who was sent to Bethel under the injunction neither to eat nor drink, having unfortunately tasted a morsel of bread, was devoured in his turn by a lion; and his bones were found on the highway between the lion and his ass. Jonah was swallowed by a fish. He did not, it is true, remain in the fish's stomach more than three days and three nights; even this, however, was passing threescore and twelve hours very uncomfortably.
Habakkuk was transported through the air, suspended by the hair of his head, to Babylon; this was not a fatal or permanent calamity, certainly; but it must have been an exceedingly uncomfortable method of travelling. A man could not help suffering a great deal by being suspended by his hair during a journey of three hundred miles. I certainly should have preferred a pair of wings, or the mare Borak, or the Hippogriffe.
Micaiah, the son of Imla, saw the Lord seated on His throne, surrounded by His army of celestial spirits; and the Lord having inquired who could be found to go and deceive King Ahab, a demon volunteered for that purpose, and was accordingly charged with the commission; and Micaiah, on the part of the Lord, gave King Ahab an account of this celestial adventure. He was rewarded for this communication by a tremendous blow on his face from the hand of the prophet Zedekiah, and by being shut up for some days in a dungeon. His punishment might undoubtedly have been more severe; but still, it is unpleasant and painful enough for a man who knows and feels himself divinely inspired to be knocked about in so coarse and vulgar a manner, and confined in a damp and dirty hole of a prison.
It is believed that King Amaziah had the teeth of the prophet Amos pulled out to prevent him from speaking; not that a person without teeth is absolutely incapable of speaking, as we see many toothless old ladies as loquacious and chattering as ever; but a prophecy should be uttered with great distinctness; and a toothless prophet is never listened to with the respect due to his character.
Baruch experienced various persecutions. Ezekiel was stoned by the companions of his slavery. It is not ascertained whether Jeremiah was stoned or sawed asunder. Isaiah is considered as having been incontestably sawed to death by order of Manasseh, king of Judah.
It cannot be denied, that the occupation of a prophet is exceedingly irksome and dangerous. For one who, like Elijah, sets off on his tour among the planets in a chariot of light, drawn by four white horses, there are a hundred who travel on foot, and are obliged to beg their subsistence from door to door. They may be compared to Homer, who, we are told, was reduced to be a mendicant in the same seven cities which afterwards sharply disputed with each other the honor of having given him birth. His commentators have attributed to him an infinity of allegories which he never even thought of; and prophets have frequently had the like honor conferred upon them. I by no means deny that there may have existed elsewhere persons possessed of a knowledge of the future. It is only requisite for a man to work up his soul to a high state of excitation, according to the doctrine of one of our doughty modern philosophers, who speculates upon boring the earth through to the Antipodes, and curing the sick by covering them all over with pitch-plaster.
The Jews possessed this faculty of exalting and exciting the soul to such a degree that they saw every future event as clearly as possible; only unfortunately, it is difficult to decide whether by Jerusalem they always mean eternal life; whether Babylon means London or Paris; whether, when they speak of a grand dinner, they really mean a fast, and whether red wine means blood, and a red mantle faith, and a white mantle charity. Indeed, the correct and complete understanding of the prophets is the most arduous attainment of the human mind.
There is likewise a further difficulty with respect to the Jewish prophets, which is, that many among them were Samaritan heretics. Hosea was of the tribe of Issachar, which dwelt in the Samaritan territory, and Elisha and Elijah were of the same tribe. But the objection is very easily answered. We well know that "the wind bloweth where it listeth," and that grace lights on the most dry and barren, as well as on the most fertile soil.
PROVIDENCE
I was at the grate of the convent when Sister Fessue said to Sister Confite: "Providence takes a visible care of me; you know how I love my sparrow; he would have been dead if I had not said nine ave-marias to obtain his cure. God has restored my sparrow to life; thanks to the Holy Virgin."
A metaphysician said to her: "Sister, there is nothing so good as ave-marias, especially when a girl pronounces them in Latin in the suburbs of Paris; but I cannot believe that God has occupied Himself so much with your sparrow, pretty as he is; I pray you to believe that He has other matters to attend to. It is necessary for Him constantly to superintend the course of sixteen planets and the rising of Saturn, in the centre of which He has placed the sun, which is as large as a million of our globes. He has also thousands and thousands of millions of other suns, planets, and comets to govern. His immutable laws, and His eternal arrangement, produce motion throughout nature; all is bound to His throne by an infinite chain, of which no link can ever be put out of place!" If certain ave-marias had caused the sparrow of Sister Fessue to live an instant longer than it would naturally have lived, it would have violated all the laws imposed from eternity by the Great Being; it would have deranged the universe; a new world, a new God, and a new order of existence would have been rendered unavoidable.
SISTER FESSUE. – What! do you think that God pays so little attention to Sister Fessue?
METAPHYSICIAN. – I am sorry to inform you, that like myself you are but an imperceptible link in the great chain; that your organs, those of your sparrow, and my own, are destined to subsist a determinate number of minutes in the suburbs of Paris.
SISTER FESSUE. – If so, I was predestined to say a certain number of ave-marias.
METAPHYSICIAN. – Yes; but they have not obliged the Deity to prolong the life of your sparrow beyond his term. It has been so ordered, that in this convent at a certain hour you should pronounce, like a parrot, certain words in a certain language which you do not understand; that this bird, produced like yourself by the irresistible action of general laws, having been sick, should get better; that you should imagine that you had cured it, and that we should hold together this conversation.
SISTER FESSUE. – Sir, this discourse savors of heresy. My confessor, the reverend Father de Menou, will infer that you do not believe in Providence.
METAPHYSICIAN. – I believe in a general Providence, dear sister, which has laid down from all eternity the law which governs all things, like light from the sun; but I believe not that a particular Providence changes the economy of the world for your sparrow or your cat.
SISTER FESSUE. – But suppose my confessor tells you, as he has told me, that God changes His intentions every day in favor of the devout?
METAPHYSICIAN. – He would assert the greatest absurdity that a confessor of girls could possibly utter to a being who thinks.
SISTER FESSUE. – My confessor absurd! Holy Virgin Mary!
METAPHYSICIAN. – I do not go so far as that. I only observe that he cannot, by an enormously absurd assertion, justify the false principles which he has instilled into you – possibly very adroitly – in order to govern you.
SISTER FESSUE. – That observation merits reflection. I will think of it.
PURGATORY
It is very singular that the Protestant churches agree in exclaiming that purgatory was invented by the monks. It is true that they invented the art of drawing money from the living by praying to God for the dead; but purgatory existed before the monks.
It was Pope John XIV., say they, who, towards the middle of the tenth century, instituted the feast of the dead. From that fact, however, I only conclude that they were prayed for before; for if they then took measures to pray for all, it is reasonable to believe that they had previously prayed for some of them; in the same way as the feast of All Saints was instituted, because the feast of many of them had been previously celebrated. The difference between the feast of All Saints and that of the dead, is, that in the first we invoke, and that in the second we are invoked; in the former we commend ourselves to the blessed, and in the second the unblessed commend themselves to us.
The most ignorant writers know, that this feast was first instituted at Cluny, which was then a territory belonging to the German Empire. Is it necessary to repeat, "that St. Odilon, abbot of Cluny, was accustomed to deliver many souls from purgatory by his masses and his prayers; and that one day a knight or a monk, returning from the holy land, was cast by a tempest, on a small island, where he met with a hermit, who said to him, that in that island existed enormous caverns of fire and flames, in which the wicked were tormented; and that he often heard the devils complain of the Abbot Odilon and his monks, who every day delivered some soul or other; for which reason it was necessary to request Odilon to continue his exertions, at once to increase the joy of the saints in heaven and the grief of the demons in hell?"
It is thus that Father Gerard, the Jesuit, relates the affair in his "Flower of the Saints," after Father Ribadeneira. Fleury differs a little from this legend, but has substantively preserved it. This revelation induced St. Odilon to institute in Cluny the feast of the dead, which was then adopted by the Church.
Since this time, purgatory has brought much money to those who possess the power of opening the gates. It was by virtue of this power that English John, that great landlord, surnamed Lackland, by declaring himself the liegeman of Pope Innocent III., and placing his kingdom under submission, delivered the souls of his parents, who had been excommunicated: "Pro mortuo excommunico, pro quo supplicant consanguinei."
The Roman chancery had even its regular scale for the absolution of the dead; there were many privileged altars in the fifteenth century, at which every mass performed for six liards delivered a soul from purgatory. Heretics could not ascend beyond the truth, that the apostles had the right of unbinding all who were bound on earth, but not under the earth; and many of them, like impious persons, doubted the power of the keys. It is however to be remarked, that when the pope is inclined to remit five or six hundred years of purgatory, he accords the grace with full power: "Pro potestate a Deo accepta concedit."
Of the Antiquity of Purgatory.
It is pretended that purgatory was, from time immemorial, known to the famous Jewish people, and it is founded on the second book of the Maccabees, which says expressly, "that there being found concealed in the vestments of the Jews (at the battle of Adullam), things consecrated to the idols of Jamma, it was manifest that on that account they had perished; and having made a gathering of twelve thousand drachms of silver, Judas, who thought religiously of the resurrection, sent them to Jerusalem for the sins of the dead."
Having taken upon ourselves the task of relating the objections of the heretics and infidels, for the purpose of confounding them by their own opinions, we will detail here these objections to the twelve thousand drachms transmitted by Judas; and to purgatory. They say: 1. That twelve thousand drachms of silver was too much for Judas Maccabeus, who only maintained a petty war of insurgency against a great king.
2. That they might send a present to Jerusalem for the sins of the dead, in order to bring down the blessing of God on the survivors.
3. That the idea of a resurrection was not entertained among the Jews at this time, it being ascertained that this doctrine was not discussed among them until the time of Gamaliel, a little before the ministry of Jesus Christ.
4. As the laws of the Jews included in the "Decalogue," Leviticus and Deuteronomy, have not spoken of the immortality of the soul, nor of the torments of hell, it was impossible that they should contain the doctrine of purgatory.
5. Heretics and infidels make the greatest efforts to demonstrate in their manner, that the books of the Maccabees are evidently apocryphal. The following are their pretended proofs:
The Jews have never acknowledged the books of the Maccabees to be canonical, why then should we acknowledge them? Origen declares formally that the books of the Maccabees are to be rejected, and St. Jerome regards them as unworthy of credit. The Council of Laodicea, held in 567, admits them not among the canonical books. The Athanasiuses, the Cyrils, and the Hilarys, have also rejected them. The reasons for treating the foregoing books as romances, and as very bad romances, are as follows:
The ignorant author commences by a falsehood, known to be such by all the world. He says: "Alexander called the young nobles, who had been educated with him from their infancy, and parted his kingdom among them while he still lived." So gross and absurd a lie could not issue from the pen of a sacred and inspired writer.
The author of the Maccabees, in speaking of Antiochus Epiphanes, says: "Antiochus marched towards Elymais, and wished to pillage it, but was not able, because his intention was known to the inhabitants, who assembled in order to give him battle, on which he departed with great sadness, and returned to Babylon. Whilst he was still in Persia, he learned that his army in Judæa had fled … and he took to his bed and died."
The same writer himself, in another place, says quite the contrary; for he relates that Antiochus Epiphanes was about to pillage Persepolis, and not Elymais; that he fell from his chariot; that he was stricken with an incurable wound; that he was devoured by worms; that he demanded pardon of the god of the Jews; that he wished himself to be a Jew: it is there where we find the celebrated versicle, which fanatics have applied so frequently to their enemies; "Orabet scelestus ille veniam quam non erat consecuturus." The wicked man demandeth a pardon, which he cannot obtain. This passage is very Jewish; but it is not permitted to an inspired writer to contradict himself so flagrantly.
This is not all: behold another contradiction, and another oversight. The author makes Antiochus die in a third manner, so that there is quite a choice. He remarks that this prince was stoned in the temple of Nanneus; and those who would excuse the stupidity pretend that he here speaks of Antiochus Eupator; but neither Epiphanes nor Eupator was stoned.
Moreover, this author says, that another Antiochus (the Great) was taken by the Romans, and that they gave to Eumenes the Indies and Media. This is about equal to saying that Francis I. made a prisoner of Henry VIII., and that he gave Turkey to the duke of Savoy. It is insulting the Holy Ghost to imagine it capable of dictating so many disgusting absurdities.
The same author says, that the Romans conquered the Galatians; but they did not conquer Galatia for more than a hundred years after. Thus the unhappy story-teller did not write for more than a hundred years after the time in which it was supposed that he wrote: and it is thus, according to the infidels, with almost all the Jewish books.
The same author observes, that the Romans every year nominated a chief of the senate. Behold a well-informed man, who did not even know that Rome had two consuls! What reliance, say infidels, can be placed in these rhapsodies and puerile tales, strung together without choice or order by the most imbecile of men? How shameful to believe in them! and the barbarity of persecuting sensible men, in order to force a belief of miserable absurdities, for which they could not but entertain the most sovereign contempt, is equal to that of cannibals.
Our answer is, that some mistakes which probably arose from the copyists may not affect the fundamental truths of the remainder; that the Holy Ghost inspired the author only, and not the copyists; that if the Council of Laodicea rejected the Maccabees, they have been admitted by the Council of Trent; that they are admitted by the Roman Church; and consequently that we ought to receive them with due submission.
Of the Origin of Purgatory.
It is certain that those who admitted of purgatory in the primitive church were treated as heretics. The Simonians were condemned who admitted the purgation of souls —Psuken Kadaron.
St. Augustine has since condemned the followers of Origen who maintained this doctrine. But the Simonians and the Origenists had taken their purgatory from Virgil, Plato and the Egyptians. You will find it clearly indicated in the sixth book of the "Æneid," as we have already remarked. What is still more singular, Virgil describes souls suspended in air, others burned, and others drowned:
Aliæ panduntur inanes
Suspensæ ad ventos: aliis sub gurgite vasto
Infectum eluitur scelus, aut exuritur igni.
– &ÆNEID, Book vi, 740-742.
For this are various penances enjoined,
And some are hung to bleach upon the wind;
Some plunged in waters, others purged in fires,
Till all the dregs are drained, and all the rust expires.
– DRYDEN.
And what is more singular still, Pope Gregory, surnamed the great, not only adopts this doctrine from Virgil, but in his theology introduces many souls who arrive from purgatory after having been hanged or drowned.
Plato has spoken of purgatory in his "Phædon," and it is easy to discover, by a perusal of "Hermes Trismegistus" that Plato borrowed from the Egyptians all which he had not borrowed from Timæus of Locris.
All this is very recent, and of yesterday, in comparison with the ancient Brahmins. The latter, it must be confessed, invented purgatory in the same manner as they invented the revolt and fall of the genii or celestial intelligences.
It is in their Shasta, or Shastabad, written three thousand years before the vulgar era, that you, my dear reader, will discover the doctrine of purgatory. The rebel angels, of whom the history was copied among the Jews in the time of the rabbin Gamaliel, were condemned by the Eternal and His Son, to a thousand years of purgatory, after which God pardoned and made them men. This we have already said, dear reader, as also that the Brahmins found eternal punishment too severe, as eternity never concludes. The Brahmins thought like the Abbé Chaulieu, and called upon the Lord to pardon them, if, impressed with His bounties, they could not be brought to conceive that they would be punished so rigorously for vain pleasures, which passed away like a dream:
Pardonne alors, Seigneur, si, plein de tes bontés
Je n'ai pu concevoir que mes fragilités,
Ni tous ces vains plaisirs que passent comme un songe,
Pussent être l'objet de tes sévérités;
Et si j'ai pu penser que tant des cruautés.
Puniraient un peu trop la douceur d'un mensonge.
– EPITRE SUR LA MORT, au Marquis de la Fare.
QUACK (OR CHARLATAN)
The abode of physicians is in large towns; there are scarcely any in country places. Great towns contain rich patients; debauchery, excess at the tables, and the passions, cause their maladies. Dumoulin, the physician, who was in as much practice as any of his profession, said when dying that he left two great physicians behind him – simple diet and soft water.
In 1728, in the time of Law, the most famous of quacks of the first class, another named Villars, confided to some friends, that his uncle, who had lived to the age of nearly a hundred, and who was then killed by an accident, had left him the secret of a water which could easily prolong life to the age of one hundred and fifty, provided sobriety was attended to. When a funeral passed, he affected to shrug up his shoulders in pity: "Had the deceased," he exclaimed, "but drank my water, he would not be where he is." His friends, to whom he generously imparted it, and who attended a little to the regimen prescribed, found themselves well, and cried it up. He then sold it for six francs the bottle, and the sale was prodigious. It was the water of the Seine, impregnated with a small quantity of nitre, and those who took it and confined themselves a little to the regimen, but above all those who were born with a good constitution, in a short time recovered perfect health. He said to others: "It is your own fault if you are not perfectly cured. You have been intemperate and incontinent, correct yourself of these two vices, and you will live a hundred and fifty years at least." Several did so, and the fortune of this good quack augmented with his reputation. The enthusiastic Abbé de Pons ranked him much above his namesake, Marshal Villars. "He caused the death of men," he observed to him, "whereas you make men live."
It being at last discovered that the water of Villars was only river water, people took no more of it, and resorted to other quacks in lieu of him. It is certain that he did much good, and he can only be accused of selling the Seine water too dear. He advised men to temperance, and so far was superior to the apothecary Arnault, who amused Europe with the farce of his specific against apoplexy, without recommending any virtue.
I knew a physician of London named Brown, who had practised at Barbadoes. He had a sugar-house and negroes, and the latter stole from him a considerable sum. He accordingly assembled his negroes together, and thus addressed them: "My friends," said he to them, "the great serpent has appeared to me during the night, and has informed me that the thief has at this moment a paroquet's feather at the end of his nose." The criminal instantly applied his hand to his nose. "It is thou who hast robbed me," exclaimed the master; "the great serpent has just informed me so;" and he recovered his money. This quackery is scarcely condemnable, but then it is applicable only to negroes.
The first Scipio Africanus, a very different person from the physician Brown, made his soldiers believe that he was inspired by the gods. This grand charlatanism was in use for a long time. Was Scipio to be blamed for assisting himself by the means of this pretension? He was possibly the man who did most honor to the Roman republic; but why the gods should inspire him has never been explained.
Numa did better: he civilized robbers, and swayed a senate composed of a portion of them which was the most difficult to govern. If he had proposed his laws to the assembled tribes, the assassins of his predecessor would have started a thousand difficulties. He addressed himself to the goddess Egeria, who favored him with pandects from Jupiter; he was obeyed without a murmur, and reigned happily. His instructions were sound, his charlatanism did good; but if some secret enemy had discovered his knavery, and had said, "Let us exterminate an impostor who prostitutes the names of the gods in order to deceive men," he would have run the risk of being sent to heaven like Romulus. It is probable that Numa took his measures ably, and that he deceived the Romans for their own benefit, by a policy adapted to the time, the place, and the early manners of the people.
Mahomet was twenty times on the point of failure, but at length succeeded with the Arabs of Medina, who believed him the intimate friend of the angel Gabriel. If any one at present was to announce in Constantinople that he was favored by the angel Raphael, who is superior to Gabriel in dignity, and that he alone was to be believed, he would be publicly empaled. Quacks should know their time.
Was there not a little quackery in Socrates with his familiar dæmon, and the express declaration of Apollo, that he was the wisest of all men? How can Rollin in his history reason from this oracle? Why not inform youth that it was a pure imposition? Socrates chose his time ill: about a hundred years before he might have governed Athens.
Every chief of a sect in philosophy has been a little of a quack; but the greatest of all have been those who have aspired to govern. Cromwell was the most terrible of all quacks, and appeared precisely at a time in which he could succeed. Under Elizabeth he would have been hanged; under Charles II., laughed at. Fortunately for himself he came at a time when people were disgusted with kings: his son followed, when they were weary of protectors.
Of the Quackery of Sciences and of Literature.
The followers of science have never been able to dispense with quackery. Each would have his opinions prevail; the subtle doctor would eclipse the angelic doctor, and the profound doctor would reign alone. Everyone erects his own system of physics, metaphysics, and scholastic theology; and the question is, who will value his merchandise? You have dependants who cry it up, fools who believe you, and protectors on whom to lean. Can there be greater quackery than the substitution of words for things, or than a wish to make others believe what we do not believe ourselves?
One establishes vortices of subtile matter, branched, globular, and tubular; another, elements of matter which are not matter, and a pre-established harmony which makes the clock of the body sound the hour, when the needle of the clock of the soul is duly pointed. These chimeras found partisans for many years, and when these ideas went out of fashion, new pretenders to inspiration mounted upon the ambulatory stage. They banished the germs of the world, asserted that the sea produced mountains, and that men were formerly fishes.
How much quackery has always pervaded history: either by astonishing the reader with prodigies, tickling the malignity of human nature with satire, or by flattering the families of tyrants with infamous eulogies!
The unhappy class who write in order to live, are quacks of another kind. A poor man who has no trade, and has had the misfortune to have been at college, thinks that he knows how to write, and repairing to a neighboring bookseller, demands employment. The bookseller knows that most persons keeping houses are desirous of small libraries, and require abridgments and new tables, orders an abridgment of the history of Rapin Thoyras, or of the church; a collection of bon mots from the Menagiana, or a dictionary of great men, in which some obscure pedant is placed by the side of Cicero, and a sonneteer of Italy as near as possible to Virgil.
Another bookseller will order romances or the translation of romances. If you have no invention, he will say to his workman: You can collect adventures from the grand Cyrus, from Gusman d'Alfarache, from the "Secret Memoirs of a Man of Quality" or of a "Woman of Quality"; and from the total you will make a volume of four hundred pages.
Another bookseller gives ten years' newspapers and almanacs to a man of genius, and says: You will make an abstract from all that, and in three months bring it me under the name of a faithful "History of the Times," by M. le Chevalier – , Lieutenant de Vaisseau, employed in the office for foreign affairs.
Of this sort of books there are about fifty thousand in Europe, and the labor still goes on like the secret for whitening the skin, blackening the hair, and mixing up the universal remedy.