dour, the most furious and implacable of all human paffions.

The tolerating fpirit of idolaters both in antient and modern times, is very obvious to any one, who is the leaft converfant in the wri.ings of hiftorians or travellers. When the oracle of DELPHI was afked, what rites or worship was moft acceptable to the gods? Thofe legally established in each city, replied the oracle *. Even priefts, in thofe ages, could, it feems, allow falvation to thofe of a different communion. The ROMANS COMmonly adopted the gods of the conquered people; and never difputed the attributes of thofe topical and national deities, in whose territories they refided. The religious wars and perfecutions of the EGYPTIAN idolaters are indeed an exception to this rule; but are accounted for. by antient authors from reafons very fingular and remarkable. Different fpecies of animals were the deities of the different fects among the EGYPTIANS; and the deities being in continual war, engaged their votaries in the fame contention. The worshipers of dogs could not long remain in peace with the adorers of cats or wolves t. But where that reafon took not place, the EGYPTIAN fuperftition was not fo incompatible as is commonly imagined; fince we learn from HERODOTUS, that very large contributions were given by AMASIS towards rebuilding the temple of DELPHI.

The intolerance of almost all religions, which have maintained the unity of God, is as remarkable as the contrary principle of polytheifts. The implacable, narrow spirit of the Jews is well known. MAHOMETANISM fet out with ftill more bloody principles; and even to this day, deals out damnation, though not fire

and faggot, to all other fects. And if, amongst CHRISTIANS, the ENGLISH and DUTCH have embraced the principles of toleration, this fingularity has proceeded from the fteady refolution of the civil magiftrate, in appofition to the continued efforts of priests and bigots.

The difciples of ZOROASTER fhut the doors of heaven against all but the MAGIANS. Nothing could more obstruct the progress of the PERSIAN Conquests, than the furious zeal of that nation against the temples and images of the GREEKS. And after the overthrow of that empire, we find ALEXANDER, as a polytheist, immediately re-eftablishing the worship of the BABYLONIANS, which their former princes, as monotheists, had carefully abolished +. Even the blind and devoted attachment of that conqueror to the GREEK fuperftition hindered not but he himself facrificed according to the BABYLONISH rites and ceremonies ‡.

So fociable is polytheism, that the utmoft fierceness and averfion, which it meets with in an oppofite religion, is fcarce able to difguft it, and keep it at a distance. AuGUSTUS praised extremely the referve of his grandson, CAIUS CESAR, when paffing by JERUSALEM, he deigned not to facrifice according to the JEWISH law. But for what reafon did AUGUSTUS fo much approve of this conduct? Only, because that religion was by the PAGANS esteemed ignoble and barbarous §.

I may venture to affirm, that few corruptions of idoJátry and polytheism are more pernicious to political fociety than this corruption of theifm, when carried to the utmost height. The human facrifices of the CAR

Hyde de Relig. vet. Perfarum.

+ Arrian. de Exped. lib. iii. Id. lib. vii.

Id. ibid.

Corruptio optimi pessima.

§ Sueton. in vita. Aug. c. 93.

THA

THAGINIANS, MEXICANS, MEXICANS, and many barbarous nations, fcarce exceed the inquifition and perfecutions of ROME and MADRID. For befides, that the effufion of blood may not be fo great in the former cafe as in the latter befides this, I, fay, the human victims, being chofen by lot, or by fome exterior figns, affect not, in fo confiderable a degree, the reft of the fociety. Whereas virtue, knowledge, love of liberty, are the qualities, which call down the fatal vengeance of inquifitors; and when expelled, leave the fociety in the most fhameful ignorance, corruption, and bondage. The illegal murder of one man by a tyrant is more pernicious than the death of a thoufand by peftilence, famine, or any undiftinguishing calamity.

In the temple of DIANA at ARICIA near ROME, whoever murdered the present prieft, was legally entitled to be installed his fucceffort. A very fingular inftitution: For, however barbarous and bloody the common fuperftitions often are to the laity, they usually turn to the advantage of the holy order.

SECT. X. With regard to courage or abasement.

From the comparison of theism and idolatry, we may form fome other obfervations, which will also confirm

+ Moft nations have fallen into this guilt; though perhaps, that impious fuperftition has never prevailed very much in any civilized nation, unlefs we except the CARTHAGINIANS. For the TYRIANS foon abolished it. A facrifice is conceived as a present; and any present is delivered to the deity by destroying it and rendering it useless to men; by burning what is folid, pouring out the liquid, and killing the animate. For want of a better way of doing him service, we do ourselves an injury; and fancy that we thereby exprefs, at least, the heartiness of our good-will and adoration. Thus our mercenary devotion deceives ourselves, and imagines it deceives the deity.

Strabo, lib. v. Sueton. in vita Cal.
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the vulgar obfervation, that the corruption of the best things gives rife to the worst. aron Rods to

Where the deity is represented as infinitely superior to mankind, this belief, though altogether juft, is apt when joined with fuperftitious terrors, to fink the humani mind into the lowest fubmiffion and abasement, and to represent the monkish virtues of mortification, penance, humility and paffive fuffering, as the only qualities which are acceptable to him. But where the gods are conceived to be only a little fuperior to mankind, and to have been, many of them, advanced from that inferior rank, we are more at our ease in our addreffes to them, and may even, without profaneness, aspire fometimes to a rivalfhip and emulation of them. Hence activity, fpirit, courage, magnanimity, love of liberty, and all the tues, which aggrandize a people.

vir

The heroes in paganifm correfpond exactly to the faints in popery and holy dervises in MAHOMETANISM. The place of HERCULES, THESEUS, HECTOR, RoMULUS, is now fupplied by DOMINIC, FRANCIS, ANTHONY, and BENEDICT. And inftead of the deftruction of monfters, the fubduing tyrants, the defence of our native country; celeftial honours are obtained by whippings and faftings, by cowardice and humility, by abject fubmiffion and flavifh obedience.

One great incitement to the pious ADEXANDER in his warlike expeditions was his rivalship of HERCULES and BACCHUS, whom he justly pretended to have excelled t. BRASIDAS, that generous and noble SPARTAN, after falling in battle, had heroic honours paid him by the inhabitants of AMPHIPOLIS, whofe defence he had embraced t. And in general, all founders of ftaces and colonies amongst the GREEKS were raifed to this

Arian. paffim.

Thucyd, lib. v.

inferior

inferior rank of divinity, by those who reaped the benefit. of their labours.

This gave rife to the obfervation of MACHIAVEL†, that the doctrines of the CHRISTIAN religion (meaning the catholic; for he knew no other) which recommend only paffive courage and fuffering, had fubdued the fpirit of mankind, and had fitted them for flavery and fubjec-. tion. And this obfervation would certainly be just, were there not many other circumftances in human fociety, which controul the genius and character of a religion.

BRASIDAS feized a moufe, and being bit by it, let it go. There is nothing so contemptible, says he, but what may be fafe, if it has but courage to defend itself. BELLARMINE; patiently and humbly allowed the fleas and other odious vermin to prey upon him. We shall have heaven, fays he, to reward us for our fufferings: But these poor creatures have nothing but the enjoyment of the prefent life. Such difference is there between the maxims of a GREEK hero and a CATHOLIC faint.

SECT. XI. With regard to reafon or abfurdity.

Here is another obfervation to the fame purpose, and a new proof that the corruption of the best things begets the worst. If we examine, without prejudice, the antient heathen mythology, as contained in the poets, we fhall not discover in it any fuch monftrous abfurdity, as we may be apt at firft to apprehend. Where is the difficulty of conceiving, that the fame powers or principles, whatever they were, which formed this vifible world, men and animals, produced also a fpecies of intelligent

+ Difcorfi, lib. vi.

+ Plut. Apopth.

Bayle, Article BELLARMINE.

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