第20章 SECT. XII. With regard to Doubt or Conviction.(3)

We may observe, that, notwithstanding the dogmatical, imperious style of all superstition, the conviction of the religionist, 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;73 A modern often thinks in the same way, though he may be more guarded in his expression.

LUCIAN tells us expressly,74 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?

LIVY75 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?