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and the best balanced of all the spirits of the age； made these truths
apparent； because he was at once an erudite； an observer； a historian
and a jurisconsult。 He spoke； however； as an oracle； in maxims and
riddles； and every time he touched matters belonging to his country
and epoch he hopped about as if upon red hot coals。 That is why he
remained respected but isolated； his fame exercising no influence。 The
classic reason refused＇11＇ to go so far as to make a careful study of
both the ancient and the contemporary human being。 It found it easier
and more convenient to follow its original bent； to shut its eyes on
man as he is； to fall back on its stores of current notions； to derive
from these an idea of man in general； and build in empty space。
Through this natural and complete state of blindness it no longer
heeds the old and living roots of contemporary institutions； no longer
seeing them makes it deny their existence。 Custom now appears as pure
prejudice； the titles of tradition are lost； and royalty seems based
on robbery。 So from now on Reason is armed and at war with its
predecessor to wrench away its control over the minds and to replace a
rule of lies with a rule of truth。
IV。 CASTING OUT THE RESIDUE OF TRUTH AND JUSTICE。
Two stages in this operation。 … Voltaire； Montesquieu； the deists
and the reformers represent the first one。 … What they destroy and
what they respect。
In this great undertaking there are two stages。 Owing to common
sense or timidity many stop half…way。 Motivated by passion or logic
others go to the end。 A first campaign results in carrying the
enemy's out…works and his frontier fortresses； the philosophical army
being led by Voltaire。 To combat hereditary prejudice； other
prejudices are opposed to it whose empire is as extensive and whose
authority is not less recognized。 Montesquieu looks at France through
the eyes of a Persian； and Voltaire； on his return from England；
describes the English； an unknown species。 Confronting dogma and the
prevailing system of worship； accounts are given； either with open or
with disguised irony； of the various Christian sects； the Anglicans；
the Quakers； the Presbyterians； the Socinians； those of ancient or of
remote people； the Greeks； Romans； Egyptians； Muslims； and Guebers； of
the worshippers of Brahma； of the Chinese and of pure idolaters。 In
relation to established laws and customs； expositions are made； with
evident intentions； of other constitutions and other social habits； of
despotism； of limited monarchy； of a republic； here the church subject
to the state； there the church free of the state； in this country
castes； in another polygamy； and； from country to country； from
century to century； the diversity； contradiction and antagonism of
fundamental customs which； each on its own ground； are all equally
consecrated by tradition； all legitimately forming the system of
public rights。 From now on the charm is broken。 Ancient institutions
lose their divine prestige； they are simply human works； the fruits of
the place and of the moment； and born out of convenience and a
covenant。 Skepticism enters through all the breaches。 With regard to
Christianity it at once enters into open hostility； into a bitter and
prolonged polemical warfare； for； under the title of a state religion
this occupies the ground； censuring free thought； burning writings；
exiling； imprisoning or disturbing authors； and everywhere acting as a
natural and official adversary。 Moreover； by virtue of being an
ascetic religion； it condemns not only the free and cheerful ways
tolerated by the new philosophy but again the natural tendencies it
sanctions； and the promises of terrestrial felicity with which it
everywhere dazzles the eyes。 Thus the heart and the head both agree in
their opposition。 Voltaire； with texts in hand； pursues it from
one end to the other of its history； from the first biblical narration
to the latest papal bulls； with unflagging animosity and energy； as
critic； as historian； as geographer； as logician； as moralist；
questioning its sources； opposing evidences； driving ridicule like a
pick…ax into every weak spot where an outraged instinct beats against
its mystic walls； and into all doubtful places where ulterior
patchwork disfigures the primitive structure。 He respects；
however； the first foundation； and； in this particular； the greatest
writers of the day follow the same course。 Under positive religions
that are false there is a natural religion that is true。 This is the
simple and authentic text of which the others are altered and
amplified translations。 Remove the ulterior and divergent excesses and
the original remains； this common essence； on which all copies
harmonize； is deism。 The same operation is to be made on civil
and political law。 In France； where so many survive their utility；
where privileges are no longer paid for with service； where rights are
changed into abuses； how incoherent is the architecture of the old
Gothic building！ How poorly adapted to a modern nation ！ Of what use；
in an unique and compact state； are those feudal compartments
separating orders； corporations and provinces？ What a living paradox
is the archbishop of a semi…province； a chapter owning 12；000 serfs； a
drawing room abbé well supported by a monastery he never saw； a lord
liberally pensioned to figure in antechambers； a magistrate purchasing
the right to administer justice； a colonel leaving college to take the
command of his inherited regiment； a Parisian trader who； renting a
house for one year in Franche…Comté； alienates through this act alone
the ownership of his property and of his person。 Throughout Europe
there are others of the same character。 The best that can be said of
〃a civilized nation〃 ＇12＇ is that its laws； customs and practices are
composed 〃one…half of abuses and one…half of tolerable usage〃。
But； underneath these concrete laws； which contradict each other； and
of which each contradicts itself； a natural law exists； implied in the
codes； applied socially； and written in all hearts。
〃Show me a country where it is honest to steal the fruits of my
labor； to violate engagements； to lie for injurious purposes； to
calumniate； to assassinate； to poison； to be ungrateful to one's
benefactor； to strike one's father and mother on offering you food〃。 …
〃Justice and injustice is the same throughout the universe；〃
and； as in the worst community force always； in some respects； is
at the service of right； so； in the worst religion； the extravagant
dogma always in some fashion proclaims a supreme architect。
Religions and communities； accordingly； disintegrated under the
investigating process； disclose at the bottom of the crucible； some
residue of truth； others a residue of justice； a small but precious
balance； a sort of gold ingot of preserved tradition； purified by
Reason； and which little by little； freed from its alloys； elaborated
and devoted to all usage； must solely provide the substance of
religion and all threads of the social warp。
V。 THE DREAM OF A RETURN TO NATURE。
The second stage； a return to nature。 … Diderot； d'Holbach and the
materialists。 … Theory of animated matter and spontaneous
organization。 … The moral of animal instinct and self…interest
properly understood。
Here begins the second philosophic expedition。 It consists of two
armies： the first composed of the encyclopedists； some of them
skeptics like d'Alembert； others pantheists like Diderot and Lamarck；
the second open atheists and materialists like d'Holbach； Lamettrie
and Helvétius； and later Condorcet； Lalande and Volney； all different
and independent of each other； but unanimous in regarding tradition as
the common enemy。 As a result of prolonged hostilities the parties
become increasingly exasperated and feel a desire to be master of
everything； to push the adversary to the wall； to drive him out of all
his positions。 They refuse to admit that Reason and tradition can
occupy and defend the same citadel together； as soon as one enters the
other must depart； henceforth one prejudice is established against
another prejudice。 In fact； Voltaire； 〃the patriarch； does not
desire to abandon his redeeming and avenging God；〃＇13＇ let us tolerate
in him this remnant of superstition on account of his great services；
let us nevertheless examine this phantom in man which he regards with
infantile vision。 We admit it into our minds through faith； and faith
is always suspicious。 It is forged by ignorance； fear； and
imagination； which are all deceptive powers。 At first it was simply
the fetish of savages； in vain have we striven to purify and
aggrandize it； its origin is always apparent； its history is that of a
hereditary dream which； arising in a rude and doting brain； prolongs
itself from generation to generation； and still lasts i