Ecce Homo! Or, A Critical Inquiry into the History of Jesus of Nazareth. baron d' Paul Henri Thiry Holbach
only; he would have intercourse with none but persons of that description; he constantly refused to work miracles in presence of the most clear-sighted of the nation; he declaimed unceasingly against the learned, the doctors, and the rich; against all in whom he could not find the pliability necessary for adopting his maxims. We see him continually extolling poorness of spirit, simplicity, and faith.
His disciples, and after them the ministers of the church, have faithfully followed his footsteps; they have always represented faith, or blind submission, as the first of virtues; as the disposition most agreeable to God, and most necessary to salvation. This principle serves for a basis to the Christian religion, and, above all, to the usurpations of the clergy. The preachers, therefore, who succeeded the apostles, employed the greatest care in secreting the gospels from the inspection of all who were not initiated in the mysteries of religion. They exhibited these books to those only whose faith they had tried, and whom they found already disposed to regard them as divine. This mysterious spirit has been transmitted down to our days. In several countries, the laity are interdicted from perusing the scriptures, especially in the Romish communion, whose clergy are best acquainted with governing mankind. The council of Trent has decreed, that "it belongs to the church alone to decide on the true meaning of the scriptures, and give their interpretation."
It is true, the reading of the sacred books is permitted, and even recommended to protestants, who are also enjoined to examine their religion. But faith must always precede that reading, and follow that examination; so that before reading, a protestant is bound to believe the gospel to be divine: and the examination of it is permitted only, while he finds there what the ministers of his sect have resolved that he shall find. Beyond this, he is regarded as an ungodly man, and often punished for the weakness of his intellect.
The salvation of Christians thus depends neither on the reading nor on the understanding of the sacred books, but on the belief that these books are divine. If, unfortunately, the reading or examination of any one, does not coincide with the decisions, interpretations, and commentaries of the church, he is in danger of being ruined, and of incurring eternal damnation. To read the gospel, he must commence with being disposed blindly to believe all which that book contains; to examine the gospel, he must be previously resolved to find nothing there but the holy and the adorable; in fine, to understand the gospel, he must entertain a fixed persuasion, that the priests can never be themselves deceived, or wish to deceive others in the manner they explain it. "Believe, (say they,) believe on our words that this book is the work of God himself; if you dare to doubt it, you shall be damned. Are you unable to comprehend any thing which God reveals to you there? Believe evermore: God has revealed himself that he may not be understood.—"The glory of God is to conceal his word;"—(Prov. xxv. 2.) or rather, by speaking, in a mysterious manner, does not God intimate that he wishes every one to refer it to us, to whom he has confided his important secrets? A truth, of which you must not doubt, seeing that we persecute in this world, and damn in the other, whoever dares to question the testimony which we bear to ourselves."
However erroneous this reasoning may appear to those accustomed to think, it is sufficient for the greater part of believers. Where, therefore, they do not read the gospel, or where they do read it, they do not examine it; where they do examine it, it is with prejudiced eyes, and with a determination to find there only what can be conformable to these prejudices, and to the interests of their guides.—In consistency with his fears and prepossessions, a Christian conceives himself lost, should he find in the sacred books reason to doubt the veracity of his priests.
With such dispositions, it is no way surprising to see men persisting in their ignorance, and making a merit of rejecting the lights which reason offers them. It is thus, that error is perpetuated, and that nations, in concert with those who deceive them, confer on interested cheats an unbounded confidence in what they regard as of the greatest importance to their own felicity. But the darkness which for so many ages has enveloped the human mind, begins to dissipate. In spite of the tyrannic cares of their jealous guides, mankind seem desirous to burst from the pupilage, wherein so many causes combine to retain them. The ignorance in which the priesthood fostered the credulous, has vanished from among many nations; the despotism of priests is enfeebled in several flourishing states; science has rendered the mind more liberal; and mankind begin to blush at the ignominious fetters, under which the clergy have so long made both kings and people groan. The human mind is struggling in every country to break in pieces its chains.
Having premised this, we proceed to examine, without any prejudice, the life of Jesus. We shall deduce our facts from the gospels only—memorials reverenced and acknowledged by the doctors of the Christian religion. To illustrate these facts, we shall employ the aid of criticism. We shall exhibit, in the plainest manner, the conduct, maxims, and policy of an obscure legislator, who, after his death, acquired a celebrity to which he had no pretensions while alive. We shall contemplate in its cradle a religion which, at first, intended for the vilest populace of a nation, the most abject, the most credulous, and the most stupid on earth, became, by little and little, mistress of the Romans, the firebrand of nations, the absolute sovereign of European monarchs; arbiter of the destiny of kingdoms; the cause of their friendship, and of their hate; the cement which serves to strengthen their alliance or their discord; and the leaven always ready to put minds in fermentation. In fine, we shall behold an artizan, a melancholy enthusiast and unskilful juggler, abandoning his profession of a carpenter to preach to men of his own cast; miscarrying in all his projects; himself punished as a public incendiary; dying on a cross; and yet after his death becoming the legislator and the god of many nations, and an object of adoration to beings who pretend to common sense!
If the Holy Spirit had anticipated the transcendant fortune which the religion of Jesus was one day to attain; if he had foreseen that this religion would be received by kings, civilized nations, scholars, and persons in the higher circles of life; if he had suspected that it would be examined, analyzed, discussed and criticised by logicians; there is reason to believe that he would have left us memoirs less shapeless, facts more circumstantial, proofs more authentic, and materials better digested than those we possess on the life and doctrine of its founder. He would have chosen writers better qualified than those he has inspired, to transmit to nations the speeches and actions of the saviour of the world; he would have made him act and speak on the most trifling point, in a manner more worthy of a god; he would have put in his mouth a language more noble, more perspicuous, and more persuasive; and he would have employed means more certain to convince rebellious reason, and abash incredulity.
Nothing of all this has occurred: the gospel is merely an eastern romance, disgusting to men of common sense, and obviously addressed to the ignorant, the stupid, and the vulgar; the only persons whom it can mislead. Criticism finds there no connection of facts, no agreement of circumstances, no illustration of principles, and no uniformity of relation. Four men, unpolished and unlettered, pass for the faithful authors of memoirs containing the life of Jesus; and it is on their testimony that Christians believe themselves bound to receive the religion they profess; and adopt, without examination, the most contradictory facts, the most incredible actions, the most amazing prodigies, the most unconnected system, the most unintelligible doctrines, and the most revolting mysteries!
Victor of Tunis informs us, that, in the sixth century, the Emperor Anastasius "caused the gospels to be corrected, as works composed by fools." The Elements of Euclid are intelligible to all who endeavor to understand them; they excite no dispute among geometricians. Is it so with the Bible? and do its revealed truths occasion no disputes among divines? By what fatality have writings revealed by God himself still need of commentaries? and why do they demand additional lights from on high, before they can be believed or understood? Is it not astonishing, that what was intended as a guide to mankind, should be wholly above their comprehension? Is it not cruel, that what is of most importance to them, should be least known? All is mystery, darkness, uncertainty, and matter of dispute, in a religion intended by the Most High to enlighten the human race. In fact, God is every where represented in the bible as a seducer. He permitted Eve to be seduced by a serpent. He hardened the heart of Pharaoh; and the prophet Jeremiah distinctly accuses him of being a deceiver.
Supposing, however, that the gospels were in reality written by apostles or disciples of apostles, should it not follow from