Animadversions on the Sorbonne. the Sorbonne *? Without this interest, would they have maintained at one time, and tolerated at all times, the regicide doctrine of the Jesuits? Would they have concealed its odious nature? Would they have waited for the magistrate to point it out? But in receiving that doctrine, they have shown more folly than villainy. That they are dolts, I agree: but can we suppose them to be honest, when we consider the fury with which they attack philosophical writings, and the silence they observe on those of the jesuits? By approving in their assembly, the morality of those religious †, either the doctors of the Sorbonne judge them to be sound (14), without examining them, (and, in that case, what opinion 'can we have of such stupid judges?) or, they judge them sound, after having examined them, and acknowledge them for such, (and, in that case, what opinion can we have of such ignorant judges? or, lastly, these doctors, after having examined them, and found them bad, approve them through fear (15), interest, or ambition, (and, in this last case, what opinion can we have of such knavish judges ?) * A striking collection, might be formed of the contradictory sentences issued by the Sorbonne, before and since Descartes, against almost every work of genius. ———— + There are among these doctors men of learning and probity: but they are rarely made part of their assemblies; which are, as M. Voltaire observes, commonly composed of the dregs of the college. Animadversions on the Sorbonne. In a journal, entitled "Christianity, or, Religion avenged," if the theologian Gauchat, a hired declaimer against the most esteemed philosophers and writers of Europe, is always silent about what regards the Jesuits, it is, because he expects protection and preferment from them. That interest constantly dictates the judgment of the theologians, is well known. The Sorbonnists have therefore no longer any pretensions to the title of moralists; they are even ignorant of its principles. The inscription on some dials, Quod ignoro, doceo, I teach what I don't know, should be the motto of the Sorbonne. Would they otherwise take for their guides to heaven, and to virtue, the favourers of Jesuitical morality? Let these doctors still exalt the excellence of the theological virtues. Those virtues are local; true virtue is reputed such in all ages, and all countries (16). The name of virtue should be given to such actions only, as are useful to the public, and conformable with the general interest. Has theology constantly kept the people from the knowledge of this sort of virtue? and has it always obscured in them the ideas of it? It is the effect of the interest of theology; and it is in conformity to this interest, that the priest has every where solicited the exclusive privilege of public instruction. The French comedians built a theatre at Seville; the chapter and vicar made them demolish it: Here, said one of the canons, our company will suffer no actors, but their own. O man! Different notions attached to virtue at different times. O man! cried an ancient sage, who can ever say how far thy folly and stupidity will carry thee? The theologian knows, laughs at it, and profits by it. It was ever the increase of their wealth and power that the theologians pursued under the name of religion*. We cannot be astonished therefore that their maxims change with their situation, that they have not now the same ideas of virtue as they formerly had, and that the morality of Jesus is not that of his ministers. It is not the Catholics only, but every sect and every people, that, for want of determinate ideas of probity, have had very different notions concerning it, according to the diversity of ages and countries (17). * Why does every monk, who defends with a ridiculous zeal the false miracles of his founder, laugh at the attested existence of spectres? Because he has no interest to believe them. Take away interest, and there remains nothing but reason, and reason is not credulous. Different ideas formed of virtue by different nations. CHAP. XVIII. OF THE DIFFERENT IDEAS THAT DIFFERENT NATIONS FORM OF VIRTUE. In the East, and especially in Persia, celibacy is a crime. Nothing, say the Persians, is more opposite to the design of nature, and of the Creator, than celibacy. Love is a corporeal want, a necessary secretion. Should any one by a vow of continence oppose the vow of nature? God, whogave us organs, does nothing in vain: it is his pleasure that we should use them. Solon, the sagacious legislator of Athens, made little account of this monkish chastity (18). If in his laws, says Plutarch, he expressly forbids slaves to perfume themselves, and the love of young people, it is, adds the historian, that even in the Greek amours Solon did not see any thing dishonest. But those haughty repub. licans, who pursued without shame all sorts of amours, would not debase themselves by the vile profession of a spy or informer: they did not betray the interest of their country, or violate the property or liberty of their * In Persia a lad no sooner attains the age of puberty than they give hini a concubine. fellow Different ideas formed of virtue by different nations. fellow-citizens. A Greek or a Roman would not, without confusion, have received the fetters of slavery. The true Roman could not bear, without horror, even the sight of an Asiatic tyrant. In the time of Cato the Censor, Eumenes came to Rome. At his arrival all the young people crowded round him; Cato alone shunned him (19). Why Cato, said they, do you avoid a sovereign so courted, so good a king, such a friend to the Romans? Let him be as good as he will, replied Cato, every despotic prince is a devourer of human flesh (20) whom all virtuous men should avoid. It is in vain to attempt the enumeration of all the different ideas that different nations (21) and private persons (29) have had of virtue. We can only say, that a Catholic who has more veneration for the founder of an order of drones, than for a Minos, a Mercury, a Lycurgus, &c. has certainly no just idea of virtue. Now till precise ideas be annexed to this word, every man must form a different one according to the education which chance has given him. A young girl is brought up by a stupid and bigoted mother. The girl understands by the word Virtue nothing but the exactitude with which the nuns fast, and recite their prayers. The word, therefore, excites no ideas in her but those of discipline, hair-cloth, and pater-nosters. Another girl is brought up, on the contrary, by judicious and patriotic parents, who never give her any examples |