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this age begin? Besides, if the most profound theologians lose themselves in the divine essence, which they boast of not comprehending, what ideas can common people have? – women, mechanics, and, in short, those who compose the mass of the human race?

      XXXI. – THE BELIEF IN GOD IS NOTHING BUT A MECHANICAL HABITUDE OF CHILDHOOD

      Men believe in God only upon the word of those who have no more idea of Him than they themselves. Our nurses are our first theologians; they talk to children of God as they talk to them of were-wolfs; they teach them from the most tender age to join the hands mechanically. Have the nurses clearer notions of God than the children, whom they compel to pray to Him?

      XXXII. – IT IS A PREJUDICE WHICH HAS BEEN HANDED FROM FATHER TO CHILDREN

      Religion is handed down from fathers to children as the property of a family with the burdens. Very few people in the world would have a God if care had not been taken to give them one. Each one receives from his parents and his instructors the God which they themselves have received from theirs; only, according to his own temperament, each one arranges, modifies, and paints Him agreeably to his taste.

      XXXIII. – ORIGIN OF PREJUDICES

      The brain of man is, especially in infancy, like a soft wax, ready to receive all the impressions we wish to make on it; education furnishes nearly all his opinions, at a period when he is incapable of judging for himself. We believe that the ideas, true or false, which at a tender age were forced into our heads, were received from nature at our birth; and this persuasion is one of the greatest sources of our errors.

      XXXIV. – HOW THEY TAKE ROOT AND SPREAD

      Prejudice tends to confirm in us the opinions of those who are charged with our instruction. We believe them more skillful than we are; we suppose them thoroughly convinced themselves of the things they teach us. We have the greatest confidence in them. After the care they have taken of us when we were unable to assist ourselves, we judge them incapable of deceiving us. These are the motives which make us adopt a thousand errors without other foundation than the dangerous word of those who have educated us; even the being forbidden to reason upon what they tell us, does not diminish our confidence, but contributes often to increase our respect for their opinions.

      XXXV. – MEN WOULD NEVER HAVE BELIEVED IN THE PRINCIPLES OF MODERN THEOLOGY IF THEY HAD NOT BEEN TAUGHT AT AN AGE WHEN THEY WERE INCAPABLE OF REASONING

      The instructors of the human race act very prudently in teaching men their religious principles before they are able to distinguish the true from the false, or the left hand from the right. It would be as difficult to tame the spirit of a man forty years old with the extravagant notions which are given us of Divinity, as to banish these notions from the head of a man who has imbibed them since his tenderest infancy.

      XXXVI. – THE WONDERS OF NATURE DO NOT PROVE THE EXISTENCE OF GOD

      We are assured that the wonders of nature are sufficient to a belief in the existence of a God, and to convince us fully of this important truth. But how many persons are there in this world who have the leisure, the capacity, the necessary taste, to contemplate nature and to meditate upon its progress? The majority of men pay no attention to it. A peasant is not at all moved by the beauty of the sun, which he sees every day. The sailor is not surprised by the regular movements of the ocean; he will draw from them no theological inductions. The phenomena of nature do not prove the existence of a God, except to a few forewarned men, to whom has been shown in advance the finger of God in all the objects whose mechanism could embarrass them. The unprejudiced philosopher sees nothing in the wonders of nature but permanent and invariable law; nothing but the necessary effects of different combinations of diversified substance.

      XXXVII. – THE WONDERS OF NATURE EXPLAIN THEMSELVES BY NATURAL CAUSES

      Is there anything more surprising than the logic of so many profound doctors, who, instead of acknowledging the little light they have upon natural agencies, seek outside of nature – that is to say, in imaginary regions – an agent less understood than this nature, of which they can at least form some idea? To say that God is the author of the phenomena that we see, is it not attributing them to an occult cause? What is God? What is a spirit? They are causes of which we have no idea. Sages! study nature and her laws; and when you can from them unravel the action of natural causes, do not go in search of supernatural causes, which, very far from enlightening your ideas, will but entangle them more and more and make it impossible for you to understand yourselves.

      XXXVIII – CONTINUATION

      Nature, you say, is totally inexplicable without a God; that is to say, in order to explain what you understand so little, you need a cause which you do not understand at all. You pretend to make clear that which is obscure, by magnifying its obscurity. You think you have untied a knot by multiplying knots. Enthusiastic philosophers, in order to prove to us the existence of a God, you copy complete treatises on botany; you enter into minute details of the parts of the human body; you ascend into the air to contemplate the revolutions of the stars; you return then to earth to admire the course of the waters; you fly into ecstasies over butterflies, insects, polyps, organized atoms, in which you think to find the greatness of your God; all these things will not prove the existence of this God; they will only prove that you have not the ideas which you should have of the immense variety of causes and effects that can produce the infinitely diversified combinations, of which the universe is the assemblage. This will prove that you ignore nature, that you have no idea of her resources when you judge her incapable of producing a multitude of forms and beings, of which your eyes, even by the aid of the microscope, see but the least part; finally, this will prove, that not being able to know the sensible and comprehensible agents, you find it easier to have recourse to a word, by which you designate an agent, of whom it will always be impossible for you to form any true idea.

      XXXIX. – THE WORLD HAS NOT BEEN CREATED, AND MATTER MOVES BY ITSELF

      They tell us gravely that there is no effect without a cause; they repeat to us very often that the world did not create itself. But the universe is a cause, not an effect; it is not a work, has not been made, because it was impossible that it should be made. The world has always been, its existence is necessary. It is the cause of itself. Nature, whose essence is visibly acting and producing, in order to fulfill her functions, as we see she does, needs no invisible motor far more unknown than herself. Matter moves by its own energy, by the necessary result of its heterogeneity; the diversity of its movements or of its ways of acting, constitute only the diversity of substances; we distinguish one being from another but by the diversity of the impressions or movements which they communicate to our organs.

      XL. – CONTINUATION

      You see that everything in nature is in a state of activity, and you pretend that nature of itself is dead and without energy! You believe that all this, acting of itself, has need of a motor! Well! who is this motor? It is a spirit, that is to say, an absolutely incomprehensible and contradictory being. Conclude then, I say to you, that matter acts of itself, and cease to reason about your spiritual motor, which has nothing that is necessary to put it into motion. Return from your useless excursions; come down from an imaginary into a real world; take hold of second causes; leave to theologians their "First Cause," of which nature has no need in order to produce all the effects which you see.

      XLI. – OTHER PROOFS THAT MOTION IS IN THE ESSENCE OF MATTER, AND THAT IT IS NOT NECESSARY TO SUPPOSE A SPIRITUAL MOTOR

      It is but by the diversity of impressions or of effects which substances or bodies make upon us, that we feel them, that we have perceptions and ideas of them, that we distinguish them one from another, that we assign to them peculiarities. Moreover, in order to perceive or to feel an object, this object must act upon our organs; this object can not act upon us without exciting some motion in us; it can not produce any motion in us if it is not itself in motion. As soon as I see an object, my eyes must be struck by it; I can not conceive of light and of vision without a motion in the luminous, extended, and colored body which communicates itself to my eye, or which acts upon my retina. As soon as I smell a body, my olfactory nerve

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