Part 4

"People," says Eunapius, "who had never heard of war, were, however, very valiant against the stones of this temple; and principally against the rich offerings with which it was filled. These holy places were given to monks, an infamous and useless class of people, who provided they wear a black and slovenly dress, hold a tyrannical authority over the minds of the people; and instead of the gods whom we acknowledge through the lights of reason, these monks give us heads of criminals, punished for their crimes, to adore, which they have salted in order to preserve them."

The people are superstitious, and it is superstition which enchains them. The miracles forged on the subject of relics became a loadstone which attracted from all parts riches to the churches. Stupidity and credulity were carried so far that, in the year 386, the same Theodosius was obliged to make a law by which he forbade buried corpses to be transported from one place to another, or the relics of any martyr to be separated and sold.

During the first three ages of Christianity they were contented with celebrating the day of the death of martyrs, which they called their natal day, by assembling in the cemeteries where their bodies lay, to pray for them, as we have remarked in the article on "Mass." They dreamed not then of a time in which Christians would raise temples to them, transport their ashes and bones from one place to another, show them in shrines, and finally make a traffic of them; which excited avarice to fill the world with false relics.

But the Third Council of Carthage, held in the year 397, having inserted in the Scriptures the Apocalypse of St. John, the authenticity of which was till then contested, this passage of chapter vi., "I saw under the altar the souls of them that were slain for the word of God"--authorized the custom of having relics of martyrs under the altars; and this practice was soon regarded so essential that St. Ambrose, notwithstanding the wishes of the people, would not consecrate a church where there were none; and in 692, the Council of Constantinople, in Trullo, even ordered all the altars to be demolished under which it found no relics.

Another Council of Carthage, on the contrary, in the year 401, ordered bishops to build altars which might be seen everywhere, in fields and on high roads, in honor of martyrs; from which were here and there dug pretended relics, on dreams and vain revelations of all sorts of people.

St. Augustine relates that towards the year 415, Lucian, the priest of a town called Caphargamata, some miles distant from Jerusalem, three times saw in a dream the learned Gamaliel, who declared to him that his body, that of Abibas his son, of St. Stephen, and Nicodemus, were buried in a part of his parish which he pointed out to him. He commanded him, on their part and his own, to leave them no longer neglected in the tomb in which they had been for some ages, but to go and tell John, bishop of Jerusalem, to come and dig them up immediately, if he would prevent the ills with which the world was threatened. Gamaliel added that this translation must be made in the episcopacy of John, who died about a year after. The order of heaven was that the body of St. Stephen should be transported to Jerusalem.

Either Lucian did not clearly understand, or he was unfortunate--he dug and found nothing; which obliged the learned Jew to appear to a very simple and innocent monk, and indicate to him more precisely the place where the sacred relics lay. Lucian there found the treasure which he sought, according as God had revealed it unto him. In this tomb there was a stone on which was engraved the word "_cheliel_," which signifies "crown" in Hebrew, as "_stephanos_" does in Greek. On the opening of Stephen's coffin the earth trembled, a delightful odor issued, and a great number of sick were cured. The body of the saint was reduced to ashes, except the bones, which were transported to Jerusalem, and placed in the church of Sion. At the same hour there fell a great rain, until which they had had a great drouth.

Avitus, a Spanish priest who was then in the East, translated into Latin this story, which Lucian wrote in Greek. As the Spaniard was the friend of Lucian, he obtained a small portion of the ashes of the saint, some bones full of an oil which was a visible proof of their holiness, surpassing newly-made perfumes, and the most agreeable odors. These relics, brought by Orosius into the island of Minorca, in eight days converted five hundred and forty Jews.

They were afterwards informed by divers visions that some monks of Egypt had relics of St. Stephen which strangers had brought there. As the monks, not then being priests, had no churches of their own, they took this treasure to transport it to a church which was near Usala. Above the church some persons soon saw a star which seemed to come before the holy martyr. These relics did not remain long in this church; the bishop of Usala, finding it convenient to enrich his own, transported them, seated on a car, accompanied by a crowd of people, who sang the praises of God, attended by a great number of lights and tapers.

In this manner the relics were borne to an elevated place in the church and placed on a throne ornamented with hangings. They were afterwards put on a little bed in a place which was locked up, but to which a little window was left, that cloths might be touched, which cured several disorders. A little dust collected on the shrine suddenly cured one that was paralytic. Flowers which had been presented to the saint, applied to the eyes of a blind man, gave him sight. There were even seven or eight corpses restored to life.

St. Augustine, who endeavors to justify this worship by distinguishing it from that of adoration, which is due to God alone, is obliged to agree that he himself knew several Christians who adored sepulchres and images. "I know several who drink to great excess on the tombs, and who, in giving entertainments to the dead, fell themselves on those who were buried."

Indeed, turning fresh from Paganism, and charmed to find deified men in the Christian church, though under other names, the people honored them as much as they had honored their false gods; and it would be grossly deceiving ourselves to judge of the ideas and practices of the populace by those of enlightened and philosophic bishops. We know that the sages among the Pagans made the same distinctions as our holy bishops. "We must," said Hierocles, "acknowledge and serve the gods so as to take great care to distinguish them from the supreme God, who is their author and father. We must not too greatly exalt their dignity. And finally the worship which we give them should relate to their sole creator, whom you may properly call the God of gods, because He is the Master of all, and the most excellent of all." Porphyrius, who, like St. Paul, terms the supreme God, the God who is above all things, adds that we must not sacrifice to Him anything that is sensible or material, because, being a pure Spirit, everything material is impure to Him. He can only be worthily honored by the thoughts and sentiments of a soul which is not tainted with any sinful passion.

In a word, St. Augustine, in declaring with _naïveté_ that he dared not speak freely on several similar abuses on account of giving opportunity for scandal to pious persons or to pedants, shows that the bishops made use of the artifice to convert the Pagans, as St. Gregory recommended two centuries after to convert England. This pope, being consulted by the monk Augustine on some remains of ceremonies, half civil and half Pagan, which the newly converted English would not renounce, answered, "We cannot divest hard minds of all their habits at once; we reach not to the top of a steep rock by leaping, but by climbing step by step."

The reply of the same pope to Constantina, the daughter of the emperor Tiberius Constantine, and the wife of Maurice, who demanded of him the head of St. Paul, to place in a temple which she had built in honor of this apostle, is no less remarkable. St. Gregory sent word to the princess that the bodies of saints shone with so many miracles that they dared not even approach their tombs to pray without being seized with fear. That his predecessor (Pelagius II.) wishing to remove some silver from the tomb of St. Peter to another place four feet distant, he appeared to him with frightful signs. That he (Gregory) wishing to make some repairs in the monument of St. Paul, as it had sunk a little in front, and he who had the care of the place having had the boldness to raise some bones which touched not the tomb of the apostle, to transport them elsewhere, he appeared to him also in a terrible manner, and he died immediately. That his predecessor also wishing to repair the tomb of St. Lawrence, the shroud which encircled the body of the martyr was imprudently discovered; and although the laborers were monks and officers of the church, they all died in the space of ten days because they had seen the body of the saint. That when the Romans gave relics, they never touched the sacred bodies, but contented themselves with putting some cloths, with which they approached them, in a box. That these cloths have the same virtue as relics, and perform as many miracles. That certain Greeks, doubting of this fact, Pope Leo took a pair of scissors, and in their presence cutting some of the cloth which had approached the holy bodies, blood came from it. That in the west of Rome it is a sacrilege to touch the bodies of saints; and that if any one attempts, he may be assured that his crime will not go unpunished. For which reason the Greeks cannot be persuaded to adopt the custom of transporting relics. That some Greeks daring to disinter some bodies in the night near the church of St. Paul, intending to transport them into their own country, were discovered, which persuaded them that the relics were false. That the easterns, pretending that the bodies of St. Peter and St. Paul belonged to them, came to Rome to take them to their own country; but arriving at the catacombs where these bodies repose, when they would have taken them, sudden lightning and terrible thunder dispersed the alarmed multitude and forced them to renounce their undertaking. That those who suggested to Constantina the demand of the head of St. Paul from him, had no other design than that of making him lose his favor. St. Gregory concludes with these words: "I have that confidence in God, that you will not be deprived of the fruit of your good will, nor of the virtue of the holy apostles, whom you love with all your heart and with all your mind; and that, if you have not their corporeal presence, you will always enjoy their protection."

Yet the ecclesiastical history pretends that the translation of relics was equally frequent in the East and West; and the author of the notes to this letter further observes that the same St. Gregory afterwards gave several holy bodies, and that other popes have given so many as six or seven to one individual.

After this, can we be astonished at the favor which relics find in the minds of people and kings? The sermons most commonly preached among the ancient French were composed on the relics of saints. It was thus that the kings Gontran, Sigebert, and Chilperic divided the states of Clotaire, and agreed to possess Paris in common. They made oath on the relics of St. Polyeuctus, St. Hilary, and St. Martin. Yet Chilperic possessed himself of the place and merely took the precaution of having a shrine, with a quantity of relics, which he had carried as a safeguard at the head of his troops, in hopes that the protection of these new patrons would shelter him from the punishment due to his perjury. Finally, the catechism of the Council of Trent approved of the custom of swearing by relics.

It is further observed that the kings of France of the first and second races kept in their palaces a great number of relics; above all, the cap and mantle of St. Martin; and that they had them carried in their trains and in their armies. These relics were sent from the palaces to the provinces when an oath of fidelity was made to the king, or any treaty was concluded.

RELIGION.

SECTION I.

The Epicureans, who had no religion, recommended retirement from public affairs, study, and concord. This sect was a society of friends, for friendship was their principal dogma. Atticus, Lucretius, Memmius, and a few other such men, might live very reputably together; this we see in all countries; philosophize as much as you please among yourselves. A set of amateurs may give a concert of refined and scientific music; but let them beware of performing such a concert before the ignorant and brutal vulgar, lest their instruments be broken over their heads. If you have but a village to govern, it _must_ have a religion.

I speak not here of an error; but of the only good, the only necessary, the only proved, and the second revealed.

Had it been possible for the human mind to have admitted a religion--I will not say at all approaching ours--but not so bad as all the other religions in the world--what would that religion have been?

Would it not have been that which should propose to us the adoration of the supreme, only, infinite, eternal Being, the former of the world, who gives it motion and life, "_cui nec simile, nec secundum_"? That which should re-unite us to this Being of beings, as the reward of our virtues, and separate us from Him, as the chastisement of our crimes?

That which should admit very few of the dogmas invented by unreasoning pride; those eternal subjects of disputation; and should teach a pure morality, about which there should never be any dispute?

That which should not make the essence of worship consist in vain ceremonies, as that of spitting into your mouth, or that of taking from you one end of your prepuce, or of depriving you of one of your testicles--seeing that a man may fulfil all the social duties with two testicles and an entire foreskin, and without another's spitting into his mouth?

That of serving one's neighbor for the love of God, instead of persecuting and butchering him in God's name? That which should tolerate all others, and which, meriting thus the goodwill of all, should alone be capable of making mankind a nation of brethren?

That which should have august ceremonies, to strike the vulgar, without having mysteries to disgust the wise and irritate the incredulous?

That which should offer men more encouragements to the social virtues than expiations for social crimes?

That which should insure to its ministers a revenue large enough for their decent maintenance, but should never allow them to usurp dignities and power that might make them tyrants?

That which should establish commodious retreats for sickness and old age, but never for idleness?

A great part of this religion is already in the hearts of several princes; and it will prevail when the articles of perpetual peace, proposed by the abbé de St. Pierre, shall be signed by all potentates.

SECTION II.

Last night I was meditating; I was absorbed in the contemplation of nature, admiring the immensity, the courses, the relations of those infinite globes, which are above the admiration of the vulgar.

I admired still more the intelligence that presides over this vast machinery. I said to myself: A man must be blind not to be impressed by this spectacle; he must be stupid not to recognize its author; he must be mad not to adore him. What tribute of adoration ought I to render him? Should not this tribute be the same throughout the extent of space, since the same Supreme Power reigns equally in all that extent?

Does not a thinking being, inhabiting a star of the Milky Way, owe him the same homage as the thinking being on this little globe where we are? Light is the same to the dog-star as to us; morality, too, must be the same.

If a feeling and thinking being in the dog-star is born of a tender father and mother, who have labored for his welfare, he owes them as much love and duty as we here owe to our parents. If any one in the Milky Way sees another lame and indigent, and does not relieve him, though able to do it, he is guilty in the sight of every globe.

The heart has everywhere the same duties; on the steps of the throne of God, if He has a throne, and at the bottom of the great abyss, if there be an abyss.

I was wrapt in these reflections, when one of those genii who fill the spaces between worlds, came down to me. I recognized the same aerial creature that had formerly appeared to me, to inform me that the judgments of God are different from ours, and how much a good action is preferable to controversy.

He transported me into a desert covered all over with bones piled one upon another; and between these heaps of dead there were avenues of evergreen trees, and at the end of each avenue a tall man of august aspect gazing with compassion on these sad remains.

"Alas! my archangel," said I, "whither have you brought me?" "To desolation," answered he. "And who are those fine old patriarchs whom I see motionless and melancholy at the end of those green avenues, and who seem to weep over this immense multitude of dead?" "Poor human creature! thou shalt know," replied the genius; "but, first, thou must weep."

He began with the first heap. "These," said he, "are the twenty-three thousand Jews who danced before a calf, together with the twenty-four thousand who were slain while ravishing Midianitish women; the number of the slaughtered for similar offences or mistakes amounts to nearly three hundred thousand.

"At the following avenues are the bones of Christians, butchered by one another on account of metaphysical disputes. They are divided into several piles of four centuries each; it was necessary to separate them; for had they been all together, they would have reached the sky."

"What!" exclaimed I, "have brethren thus treated their brethren; and have I the misfortune to be one of this brotherhood?"

[Illustration: Genius inspiring the muses.]

"Here," said the spirit, "are twelve millions of Americans slain in their own country for not having been baptized." "Ah! My God! why were not these frightful skeletons left to whiten in the hemisphere where the bodies were born, and where they were murdered in so many various ways? Why are all these abominable monuments of barbarity and fanaticism assembled here?" "For thy instruction."

"Since thou art willing to instruct me," said I to the genius, "tell me if there be any other people than the Christians and the Jews, whom zeal and religion, unhappily turned into fanaticism, have prompted to so many horrible cruelties?" "Yes," said he; "the Mahometans have been stained by the same inhuman acts, but rarely; and when their victims have cried out '_amman_!' (mercy!) and have offered them tribute, they have pardoned them. As for other nations, not one of them, since the beginning of the world, has ever made a purely religious war. Now, follow me!" I followed.

A little beyond these heaps of dead we found other heaps; there were bags of gold and silver; and each pile had its label: "Substance of the heretics massacred in the eighteenth century, in the seventeenth, in the sixteenth," and so on. "Gold and silver of the slaughtered Americans," etc.; and all these piles were surmounted by crosses, mitres, crosiers, and tiaras, enriched with jewels.

"What! my genius, was it then to possess these riches that these carcasses were accumulated?"

"Yes, my son."

I shed tears; and when by my grief I had merited to be taken to the end of the green avenues, he conducted me thither.

"Contemplate," said he, "the heroes of humanity who have been the benefactors of the earth, and who united to banish from the world, as far as they were able, violence and rapine. Question them."

I went up to the first of this band; on his head was a crown, and in his hand a small censer. I humbly asked him his name. "I," said he, "am Numa Pompilius; I succeeded a robber, and had robbers to govern; I taught them virtue and the worship of God; after me they repeatedly forgot both. I forbade any image to be placed in the temples, because the divinity who animates nature cannot be represented. During my reign the Romans had neither wars nor seditions; and my religion did nothing but good. Every neighboring people came to honor my funeral, which has happened to me alone...."

I made my obeisance and passed on to the second. This was a fine old man, of about a hundred, clad in a white robe; his middle finger was placed on his lip, and with the other hand he was scattering beans behind him. In him I recognized Pythagoras. He assured me that he had never had a golden thigh, and that he had never been a cock, but that he had governed the Crotonians with as much justice as Numa had governed the Romans about the same time, which justice was the most necessary and the rarest thing in the world. I learned that the Pythagoreans examined their consciences twice a day. What good people! and how far are we behind them! Yet we, who for thirteen hundred years have been nothing but assassins, assert that these wise men were proud.

To please Pythagoras I said not a word to him, but went on to Zoroaster, who was engaged in concentrating the celestial fire in the focus of a concave mirror, in the centre of a vestibule with a hundred gates, each one leading to wisdom. On the principal of these gates I read these words, which are the abstract of all morality, and cut short all the disputes of the casuists: "When thou art in doubt whether an action is good or bad, abstain from it."

"Certainly," said I to my genius, "the barbarians who immolated all the victims whose bones I have seen had not read these fine words."

Then we saw Zaleucus, Thales, Anaximander, and all the other sages who had sought truth and practised virtue.