We meet every day with people so sceptical with regard to history, that they assert it impossible for any nation ever to believe such absurd principles as those of Greek and Egyptian paganism; and at the same time so dogmatical with regard to religion, that they think the same absurdities are to be found in no other communion. Cambyses entertained like prejudices; and very impiously ridiculed, and even wounded, Apis, the great god of the Egyptians, who appeared to his profane senses nothing but a large spotted bull. But Herodotus judiciously ascribes this sally of passion to a real madness or disorder of the brain: Otherwise, says the historian, he never would have openly affronted any established worship. For on that head, continues he, every nation are best satisfied with their own, and think they have the advantage over every other nation.

It must be allowed, that the Roman Catholics are a very learned sect; and that no one communion, but that of the church of England, can dispute their being the most learned of all the Christian churches: Yet Averroes, the famous Arabian, who, no doubt, had heard of the Egyptian superstitions, declares, that, of all religions, the most absurd and nonsensical is that, whose votaries eat, after having created, their deity.

I believe, indeed, that there is no tenet in all paganism, which would give so fair a scope to ridicule as this of the real presence: For it is so absurd, that it eludes the force of all argument. There are even some pleasant stories of that kind, which, though somewhat profane, are commonly told by the Catholics themselves. One day, a priest, it is said, gave inadvertently, instead of the sacrament, a counter, which had by accident fallen among the holy wafers. The communicant waited patiently for some time, expecting it would dissolve on his tongue: But finding that it still remained entire, he took it off. I wish, cried he to the priest, you have not committed some mistake: I wish you have not given me God the Father: He is so hard and tough there is no swallowing him.

A famous general, at that time in the Muscovite service, having come to Paris for the recovery of his wounds, brought along with him a young Turk, whom he had taken prisoner. Some of the doctors of the Sorbonne (who are altogether as positive as the dervises of Constantinople) thinking |it a pity, that the poor Turk should be damned for want of instruction, solicited Mustapha very hard to turn Christian, and promised him, for his encouragement, plenty of good wine in this world, and paradise in the next. These allurements were too powerful to be resisted; and therefore, having been well instructed and catechized, he at last agreed to receive the sacraments of baptism and the Lord's supper. The priest, however, to make every thing sure and solid, still continued his instructions; and began the next day with the usual question, How many Gods are there? None at all, replies Benedict; for that was his new name. How! None at all! cries the priest. To be sure, said the honest proselyte. You have told me all along that there is but one God: And yesterday I eat him.

Such are the doctrines of our brethren the Catholics. But to these doctrines we are so accustomed, that we never wonder at them: Though in a future age, it will probably become difficult to persuade some nations, that any human, two-legged creature could ever embrace such principles. And it is a thousand to one, but these nations themselves shall have something full as absurd in their own creed, to which they will give a most implicit and most religious assent.

I lodged once at Paris in the same hotel with an ambassador from Tunis, who, having passed some years at London, was returning home that way. One day I observed his Moorish excellency diverting himself under the porch, with surveying the splendid equipages that drove along; when there chanced to pass that way some Capucin friars, who had never seen a Turk; as he, on his part, though accustomed to the European dresses, had never seen the grotesque figure of a Capucin: And there is no expressing the mutual admiration, with which they inspired each other. Had the chaplain of the embassy entered into a dispute with these Franciscans, their reciprocal surprize had been of the same nature. Thus all mankind stand staring at one another; and there is no beating it into their heads, that the turban of the African is not just as good or as bad a fashion as the cowl of the European. He is a very honest man, said the prince of Sallee, speaking of de Ruyter, It is a pity he were a Christian.

How can you worship leeks and onions? we shall suppose a Sorbonnist to say to a priest of Sais. If we worship them, replies the latter; at least, we do not, at the same time, eat them. But what strange objects of adoration are cats and monkies? says the learned doctor. They are at least as good as the relics or rotten bones of martyrs, answers his no less learned antagonist. Are you not mad, insists the Catholic, to cut one another's throat about the preference of a |cabbage or a cucumber? Yes, says the pagan; I allow it, if you will confess, that those are still madder, who fight about the preference among volumes of sophistry, ten thousand of which are not equal in value to one cabbage or cucumber^[58].

Every by-stander will easily judge (but unfortunately the by-standers are few) that, if nothing were requisite to establish any popular system, but exposing the absurdities of other systems, every votary of every superstition could give a sufficient reason for his blind and bigotted attachment to the principles in which he has been educated. But without so extensive a knowledge, on which to ground this assurance (and perhaps, better without it), there is not wanting a sufficient stock of religious zeal and faith among mankind. Diodorus Siculus^[59] gives a remarkable instance to this purpose, of which he was himself an eye-witness. While Egypt lay under the greatest terror of the Roman name, a legionary soldier having inadvertently been guilty of the sacrilegious impiety of killing a cat, the whole people rose upon him with the utmost fury; and all the efforts of the prince were not able to save him. The senate and people of Rome, I am persuaded, would not, then, have been so delicate with regard to their national deities. They very frankly, a little after that time, voted Augustus a place in the celestial mansions; and would have dethroned every god in heaven, for his sake, had he seemed to desire it. Presens divus habebitur Augustus, says Horace. That is a very important point: And in other nations and other ages, the same circumstance has not been deemed altogether indifferent^[60].

Notwithstanding the sanctity of our holy religion, says Tully^[61], no crime is more common with us than sacrilege: But was it ever heard of, that an Egyptian violated the temple of a cat, an ibis, or a crocodile? There is no torture, an Egyptian would not undergo, says the same author in another place^[62], rather than injure an ibis, an aspic, a cat, a dog, or a crocodile. Thus it is strictly true, what Dryden observes,

Of whatsoe'er descent their godhead be,
Stock, stone, or other homely pedigree,
In his defence his servants are as bold,
As if he had been born of beaten gold.
   Absolom and Achitophel.

Nay, the baser the materials are, of which the divinity is composed, the greater devotion is he likely to excite in the breasts of his deluded votaries. They exult in their shame, and make a merit with their deity, in braving, for his sake, all the ridicule and contumely of his enemies. Ten thousand Crusaders inlist themselves under the holy banners; and even openly triumph in those parts of their religion, which their adversaries regard as the most reproachful.

There occurs, I own, a difficulty in the Egyptian system of theology; as indeed, few systems of that kind are entirely free from difficulties. It is evident, from their method of propagation, that a couple of cats, in fifty years, would stock a whole kingdom; and if that religious veneration were still paid them, it would, in twenty more, not only be easier in Egypt to find a god than a man, which Petronius says was the case in some parts of Italy; but the gods must at last entirely starve the men, and leave themselves neither priests nor votaries remaining. It is probable, therefore, that this wise nation, the most celebrated in antiquity for prudence and sound policy, foreseeing such dangerous consequences, reserved all their worship for the full-grown divinities, and used the freedom to drown the holy spawn or little sucking gods, without any scruple or remorse. And thus the practice of warping the tenets of religion, in order to serve temporal interests, is not, by any means, to be regarded as an invention of these later ages.

The learned, philosophical Varro, discoursing of religion, pretends not to deliver any thing beyond probabilities and appearances: Such was his good sense and moderation! But the passionate, the zealous Augustin, insults the noble Roman on his scepticism and reserve, and professes the most thorough belief and assurance^[63]. A heathen poet, however, contemporary |with the saint, absurdly esteems the religious system of the latter so false, that even the credulity of children, he says, could not engage them to believe it^[64].

Is it strange, when mistakes are so common, to find every one positive and dogmatical? And that the zeal often rises in proportion to the error? Moverunt, says Spartian, & ea tempestate, Judæi bellum quod vetabantur mutilare genitalia^[65].

If ever there was a nation or a time, in which the public religion lost all authority over mankind, we might expect, that infidelity in Rome, during the Ciceronian age, would openly have erected its throne, and that Cicero himself, in every speech and action, would have been its most declared abettor. But it appears, that, whatever sceptical liberties that great man might take, in his writings or in philosophical conversation; he yet avoided, in the common conduct of life, the imputation of deism and profaneness. Even in his own family, and to his wife Terentia, whom he highly trusted, he was willing to appear a devout religionist; and there remains a letter, addressed to her, in which he seriously desires her to offer sacrifice to Apollo and Æsculapius, in gratitude for the recovery of his health^[66].

Pompey's devotion was much more sincere: In all his conduct, during the civil wars, he paid a great regard to auguries, dreams, and prophesies^[67]. Augustus was tainted with superstition of every kind. As it is reported of Milton, that his poetical genius never flowed with ease and abundance in the spring; so Augustus observed, that his own genius for dreaming never was so perfect during that season, nor was so much to be relied on, as during the rest of the year. That great and able emperor was also extremely uneasy, when he happened to change his shoes, and put the right foot shoe on the left foot^[68]. In short it cannot be doubted, but the votaries of the established superstition of antiquity were as numerous in every state, as those of the modern religion are at present. Its influence was as universal; though it was not so great. As many people gave their assent to it; though that assent was not seemingly so strong, precise, and affirmative.

We may observe, that, notwithstanding the dogmatical, imperious style of all superstition, the conviction of the religionists, in all ages, is more affected than real, and scarcely ever approaches, in any degree, to that solid belief and persuasion, which governs us in the common affairs of life. Men dare not avow, even to their own hearts, the doubts which they entertain on such |subjects: They make a merit of implicit faith; and disguise to themselves their real infidelity, by the strongest asseverations and most positive bigotry. But nature is too hard for all their endeavours, and suffers not the obscure, glimmering light, afforded in those shadowy regions, to equal the strong impressions, made by common sense and by experience. The usual course of men's conduct belies their words, and shows, that their assent in these matters is some unaccountable operation of the mind between disbelief and conviction, but approaching much nearer to the former than to the latter.

Since, therefore, the mind of man appears of so loose and unsteady a texture, that, even at present, when so many persons find an interest in continually employing on it the chissel and the hammer, yet are they not able to engrave theological tenets with any lasting impression; how much more must this have been the case in ancient times, when the retainers to the holy function were so much fewer in comparison? No wonder, that the appearances were then very inconsistent, and that men, on some occasions, might seem determined infidels, and enemies to the established religion, without being so in reality; or at least, without knowing their own minds in that particular.

Another cause, which rendered the ancient religions much looser than the modern, is, that the former were traditional and the latter are scriptural; and the tradition in the former was complex, contradictory, and, on many occasions, doubtful; so that it could not possibly be reduced to any standard and canon, or afford any determinate articles of faith. The stories of the gods were numberless like the popish legends; and though every one, almost, believed a part of these stories, yet no one could believe or know the whole: While, at the same time, all must have acknowledged, that no one part stood on a better foundation than the rest. The traditions of different cities and nations were also, on many occasions, directly opposite; and no reason could be assigned for preferring one to the other. And as there was an infinite number of stories, with regard to which tradition was nowise positive; the gradation was insensible, from the most fundamental articles of faith, to those loose and precarious fictions. The pagan religion, therefore, seemed to vanish like a cloud, whenever one approached to it, and examined it piecemeal. It could never be ascertained by any fixed dogmas and principles. And though this did not convert the generality of mankind from so absurd a faith; for when will the people be reasonable? yet it made them faulter and hesitate more in maintaining their principles, and was even apt to produce, in certain dispositions of mind, |some practices and opinions, which had the appearance of determined infidelity.

To which we may add, that the fables of the pagan religion were, of themselves, light, easy, and familiar; without devils, or seas of brimstone, or any object that could much terrify the imagination. Who could forbear smiling, when he thought of the loves of Mars and Venus, or the amorous frolics of Jupiter and Pan? In this respect, it was a true poetical religion; if it had not rather too much levity for the graver kinds of poetry. We find that it has been adopted by modern bards; nor have these talked with greater freedom and irreverence of the gods, whom they regarded as fictions, than the ancients did of the real objects of their devotion.

The inference is by no means just, that, because a system of religion has made no deep impression on the minds of a people, it must therefore have been positively rejected by all men of common sense, and that opposite principles, in spite of the prejudices of education, were generally established by argument and reasoning. I know not, but a contrary inference may be more probable. The less importunate and assuming any species of superstition appears, the less will it provoke men's spleen and indignation, or engage them into enquiries concerning its foundation and origin. This in the mean time is obvious, that the empire of all religious faith over the understanding is wavering and uncertain, subject to every variety of humour, and dependent on the present incidents, which strike the imagination. The difference is only in the degrees. An ancient will place a stroke of impiety and one of superstition alternately, throughout a whole discourse^[69]: A modern often thinks in the same way, though he may be more guarded in his expression.

Lucian tells us expressly^[70] that whoever believed not the most ridiculous fables of paganism was deemed by the people profane and impious. To what purpose, indeed, would that agreeable author have employed the whole force of his wit and satire against the national religion, had not that religion been generally believed by his countrymen and contemporaries?

Livy^[71] acknowledges as frankly, as any divine would at present, the common incredulity of his age; but then he condemns it as severely. |And who can imagine, that a national superstition, which could delude so ingenious a man, would not also impose on the generality of the people?

The Stoics bestowed many magnificent and even impious epithets on their sage; that he alone was rich, free, a king, and equal to the immortal gods. They forgot to add, that he was not inferior in prudence and understanding to an old woman. For surely nothing can be more pitiful than the sentiments, which that sect entertained with regard to religious matters; while they seriously agree with the common augurs, that, when a raven croaks from the left, it is a good omen; but a bad one, when a rook makes a noise from the same quarter. Panætius was the only Stoic, among the Greeks, who so much as doubted with regard to auguries and divinations^[72]. Marcus Antoninus^[73] tells us, that he himself had received many admonitions from the gods in his sleep. It is true, Epictetus^[74] forbids us to regard the language of rooks and ravens; but it is not, that they do not speak truth: It is only, because they can foretel nothing but the breaking of our neck or the forfeiture of our estate; which are circumstances, says he, that nowise concern us. Thus the Stoics join a philosophical enthusiasm to a religious superstition. The force of their mind, being all turned to the side of morals, unbent itself in that of religion^[75].

Plato^[76] introduces Socrates affirming, that the accusation of impiety raised against him was owing entirely to his rejecting such fables, as those of Saturn's castrating his father Uranus, and Jupiter's dethroning Saturn: Yet in a subsequent dialogue^[77], Socrates confesses, that the doctrine of the mortality of the soul was the received opinion of the people. Is there here any contradiction? Yes, surely: But the contradiction is not in Plato; it is in the people, whose religious principles in general are always composed of the most discordant parts; especially in an age, when superstition sate so easy and light upon them^[78].

The same Cicero, who affected, in his own family, to appear a devout religionist, makes no scruple, in a public court of judicature, of treating the doctrine of a future state as a ridiculous fable, to which no body could give any attention^[79]. Sallust^[80] represents Cæsar as speaking the same language in the open senate^[81].

But that all these freedoms implied not a total and universal infidelity and scepticism amongst the people, is too apparent to be denied. Though some parts of the national religion hung loose upon the minds of men, other parts adhered more closely to them: And it was the chief business of the sceptical philosophers to show, that there was no more foundation for one than for the other. This is the artifice of Cotta in the dialogues concerning the nature of the gods. He refutes the whole system of mythology by leading the orthodox gradually, from the more momentous stories, which were believed, to the more frivolous, which every one ridiculed: From the gods to the goddesses; from the goddesses to the nymphs; from the nymphs to the fawns and satyrs. His master, Carneades, had employed the same method of reasoning^[82].

Upon the whole, the greatest and most observable differences between a traditional, mythological religion, and a systematical, scholastic one, are two: |The former is often more reasonable, as consisting only of a multitude of stories, which, however groundless, imply no express absurdity and demonstrative contradiction; and sits also so easy and light on men's mind, that, though it may be as universally received, it happily makes no such deep impression on the affections and understanding.