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Томас де Квинси
Theological Essays and Other Papers — Volume 1

ON CHRISTIANITY, AS AN ORGAN OF POLITICAL MOVEMENT

[1846.]

FORCES, which are illimitable in their compass of effect, are often, for the same reason, obscure and untraceable in the steps of their movement. Growth, for instance, animal or vegetable, what eye can arrest its eternal increments? The hour-hand of a watch, who can detect the separate fluxions of its advance? Judging by the past, and the change which is registered between that and the present, we know that it must be awake; judging by the immediate appearances, we should say that it was always asleep. Gravitation, again, that works without holiday for ever, and searches every corner of the universe, what intellect can follow it to its fountains? And yet, shyer than gravitation, less to be counted than the fluxions of sun-dials, stealthier than the growth of a forest, are the footsteps of Christianity amongst the political workings of man. Nothing, that the heart of man values, is so secret; nothing is so potent.

It is because Christianity works so secretly, that it works so potently; it is because Christianity burrows and hides itself, that it towers above the clouds; and hence partly it is that its working comes to be misapprehended, or even lost out of sight. It is dark to eyes touched with the films of human frailty: but it is 'dark with excessive bright.'[Footnote: 'Dark with excessive bright.' Paradise Lost. Book III.] Hence it has happened sometimes that minds of the highest order have entered into enmity with the Christian faith, have arraigned it as a curse to man, and have fought against it even upon Christian impulses, (impulses of benignity that could not have had a birth except in Christianity.) All comes from the labyrinthine intricacy in which the social action of Christianity involves itself to the eye of a contemporary. Simplicity the most absolute is reconcilable with intricacy the most elaborate. The weather—how simple would appear the laws of its oscillations, if we stood at their centre! and yet, because we do not, to this hour the weather is a mystery. Human health—how transparent is its economy under ordinary circumstances! abstinence and cleanliness, labor and rest, these simple laws, observed in just proportions, laws that may be engrossed upon a finger nail, are sufficient, on the whole, to maintain the equilibrium of pleasurable existence. Yet, if once that equilibrium is disturbed, where is the science oftentimes deep enough to rectify the unfathomable watch-work? Even the simplicities of planetary motions do not escape distortion: nor is it easy to be convinced that the distortion is in the eye which beholds, not in the object beheld. Let a planet be wheeling with heavenly science, upon arches of divine geometry: suddenly, to us, it shall appear unaccountably retrograde; flying when none pursues; and unweaving its own work. Let this planet in its utmost elongations travel out of sight, and for us its course will become incoherent: because our sight is feeble, the beautiful curve of the planet shall be dislocated into segments, by a parenthesis of darkness; because our earth is in no true centre, the disorder of parallax shall trouble the laws of light; and, because we ourselves are wandering, the heavens shall seem fickle.

Exactly in the predicament of such a planet is Christianity: its motions are intermingled with other motions; crossed and thwarted, eclipsed and disguised, by counter-motions in man himself, and by disturbances that man cannot overrule. Upon lines that are direct, upon curves that are circuitous, Christianity is advancing for ever; but from our imperfect vision, or from our imperfect opportunities for applying even such a vision, we cannot trace it continuously. We lose it, we regain it; we see it doubtfully, we see it interruptedly; we see it in collision, we see it in combination; in collision with darkness that confounds, in combination with cross lights that perplex. And this in part is irremediable; so that no finite intellect will ever retrace the total curve upon which Christianity has moved, any more than eyes that are incarnate will ever see God.

But part of this difficulty in unweaving the maze, has its source in a misconception of the original machinery by which Christianity moved, and of the initial principle which constituted its differential power. In books, at least, I have observed one capital blunder upon the relations which Christianity bears to Paganism: and out of that one mistake, grows a liability to others, upon the possible relations of Christianity to the total drama of this world. I will endeavor to explain my views. And the reader, who takes any interest in the subject, will not need to fear that the explanation should prove tedious; for the mere want of space, will put me under a coercion to move rapidly over the ground; I cannot be diffuse; and, as regards quality, he will find in this paper little of what is scattered over the surface of books.

I begin with this question:—What do people mean in a Christian land by the word 'religion?' My purpose is not to propound any metaphysical problem; I wish only, in the plainest possible sense, to ask, and to have an answer, upon this one point—how much is understood by that obscure term,* 'religion,' when used by a Christian? Only I am punctilious upon one demand, viz., that the answer shall be comprehensive. We are apt in such cases to answer elliptically, omitting, because silently presuming as understood between us, whatever seems obvious. To prevent that, we will suppose the question to be proposed by an emissary from some remote planet,—who, knowing as yet absolutely nothing of us and our intellectual differences, must insist (as I insist) upon absolute precision, so that nothing essential shall be wanting, and nothing shall be redundant.

*[Footnote: 'That obscure term;'—i. e. not obscure as regards the use of the term, or its present value, but as regards its original genesis, or what in civil law is called the deductio. Under what angle, under what aspect, or relation, to the field which it concerns did the term religion originally come forward? The general field, overlooked by religion, is the ground which lies between the spirit of man and the supernatural world. At present, under the humblest conception of religion, the human spirit is supposed to be interested in such a field by the conscience and the nobler affections, But I suspect that originally these great faculties were absolutely excluded from the point of view. Probably the relation between spiritual terrors and man's power of propitiation, was the problem to which the word religion formed the answer. Religion meant apparently, in the infancies of the various idolatries, that latreia, or service of sycophantic fear, by which, as the most approved method of approach, man was able to conciliate the favor, or to buy off the malice of supernatural powers. In all Pagan nations, it is probable that religion would, an the whole, be a degrading influence; although I see, even for such nations, two cases, at the least, where the uses of a religion would be indispensable; viz. for the sanction of oaths, and as a channel for gratitude not pointing to a human object. If so, the answer is easy: religion was degrading: but heavier degradations would have arisen from irreligion. The noblest of all idolatrous peoples, viz. the Romans, have left deeply scored in their very use of their word religlo, their testimony to the degradation wrought by any religion that Paganism could yield. Rarely indeed is this word employed, by a Latin author, in speaking of an individual, without more or less of sneer. Reading that word, in a Latin book, we all try it and ring it, as a petty shopkeeper rings a half-crown, before we venture to receive it as offered in good faith and loyalty. Even the Greeks are nearly in the same άπορια, when they wish to speak of religiosity in a spirit of serious praise. Some circuitous form, commending the correctness of a man, περι τα θεια, in respect of divine things, becomes requisite; for all the direct terms, expressing the religious temper, are preoccupied by a taint of scorn. The word όσιος, means pious,—not as regards the gods, but as regards the dead; and even είσεβης, though not used sneeringly, is a world short of our word 'religious.' This condition of language we need not wonder at: the language of life must naturally receive, as in a mirror, the realities of life. Difficult it is to maintain a just equipoise in any moral habits, but in none so much as in habits of religious demeanor under a Pagan [that is, a degrading] religion. To be a coward, is base: to be a sycophant, is base: but to be a sycophant in the service of cowardice, is the perfection of baseness: and yet this was the brief analysis of a devotee amongst the ancient Romans. Now, considering that the word religion is originally Roman, [probably from the Etruscan,] it seems probable that it presented the idea of religion under some one of its bad aspects. Coleridge must quite have forgotten this Paganism of the word, when he suggested as a plausible idea, that originally it had presented religion under the aspect of a coercion or restraint. Morality having been viewed as the prime restraint or obligation resting upon man, then Coleridge thought that religion might have been viewed as a religatio, a reiterated restraint, or secondary obligation. This is ingenious, but it will not do. It is cracked in the ring. Perhaps as many as three objections might be mustered to such a derivation: but the last of the three is conclusive. The ancients never did view morality as a mode of obligation: I affirm this peremptorily; and with the more emphasis, because there are great consequences suspended upon that question.]

What, then, is religion? Decomposed into its elements, as they are found in Christianity, how many powers for acting on the heart of man, does, by possibility, this great agency include? According to my own view, four.[Footnote: there are six, in one sense, of religion: viz. 5_thly_, corresponding moral affections; 6_thly_, a suitable life. But this applies to religion as subjectively possessed by a man, not to religion as objectively contemplated. ] I will state them, and number them.

1st. A form of worship, a cultus.

2dly. An idea of God; and (pointing the analysis to Christianity in particular) an idea not purified merely from ancient pollutions, but recast and absolutely born again.

3dly. An idea of the relation which man occupies to God: and of this idea also, when Christianity is the religion concerned, it must be said, that it is so entirely remodelled, as in no respect to resemble any element in any other religion. Thus far we are reminded of the poet's expression, 'Pure religion breathing household laws;' that is, not teaching such laws, not formally prescribing a new economy of life, so much as inspiring it indirectly through a new atmosphere surrounding all objects with new attributes. But there is also in Christianity,

4thly. A doctrinal part, a part directly and explicitly occupied with teaching; and this divides into two great sections, α, A system of ethics so absolutely new as to be untranslatable[Footnote: This is not generally perceived. On the contrary, people are ready to say, 'Why, so far from it, the very earliest language in which the Gospels appeared, excepting only St. Matthew's, was the Greek.' Yes, reader; but what Greek? Had not the Greeks been, for a long time, colonizing Syria under princes of Grecian blood,—had not the Greek language (as a lingua Hellenistica) become steeped in Hebrew ideas,—no door of communication could have been opened between the new world of Christian feeling, and the old world so deaf to its music. Here, therefore, we may observe two preparations made secretly by Providence for receiving Christianity and clearing the road before it; first, the diffusion of the Greek language through the whole civilized world (ή οίχονμεγη) some time before Christ, by which means the Evangelists found wings, as it were, for flying abroad through the kingdoms of the earth; secondly, the Hebraizing of this language, by which means the Evangelists found a new material made plastic and obedient to these new ideas, which they had to build with, and which they had to build upon.] into either of the classical languages; and, β, A system of mysteries; as, for instance, the mystery of the Trinity, of the Divine Incarnation, of the Atonement, of the Resurrection, and others.

Here are great elements; and now let me ask, how many of these are found in the Heathen religion of Greece and Rome? This is an important question; it being my object to show that no religion but the Christian, and precisely through some one or two of its differential elements, could have been an organ of political movement.

Most divines who anywhere glance at this question, are here found in, what seems to me, the deepest of errors. Great theologians are they, and eminent philosophers, who have presumed that (as a matter of course) all religions, however false, are introductory to some scheme of morality, however imperfect. They grant you that the morality is oftentimes unsound; but still, they think that some morality there must have been, or else for what purpose was the religion? This I pronounce error.

All the moral theories of antiquity were utterly disjoined from religion. But this fallacy of a dogmatic or doctrinal part in Paganism is born out of Anachronism. It is the anachronism of unconsciously reflecting back upon the ancient religions of darkness, and as if essential to all religions, features that never were suspected as possible, until they had been revealed in Christianity.[Footnote: Once for all, to save the trouble of continual repetitions, understand Judaism to be commemorated jointly with Christianity; the dark root together with the golden fruitage; whenever the nature of the case does not presume a contradistinction of the one to the other.] Religion, in the eye of a Pagan, had no more relation to morals, than it had to ship-building or trigonometry. But, then, why was religion honored amongst Pagans? How did it ever arise? What was its object? Object! it had no object; if by this you mean ulterior object. Pagan religion arose in no motive, but in an impulse. Pagan religion aimed at no distant prize ahead: it fled from a danger immediately behind. The gods of the Pagans were wicked natures; but they were natures to be feared, and to be propitiated; for they were fierce, and they were moody, and (as regarded man who had no wings) they were powerful. Once accredited as facts, the Pagan gods could not be regarded as other than terrific facts; and thus it was, that in terror, blind terror, as against power in the hands of divine wickedness, arose the ancient religions of Paganism. Because the gods were wicked, man was religious; because Olympus was cruel, earth trembled; because the divine beings were the most lawless of Thugs, the human being became the most abject of sycophants.

Had the religions of Paganism arisen teleologically; that is, with a view to certain purposes, to certain final causes ahead; had they grown out of forward-looking views, contemplating, for instance, the furthering of civilization, or contemplating some interests in a world beyond the present, there would probably have arisen, concurrently, a section in all such religions, dedicated to positive instruction. There would have been a doctrinal part. There might have been interwoven with the ritual or worship, a system of economics, or a code of civil prudence, or a code of health, or a theory of morals, or even a secret revelation of mysterious relations between man and the Deity: all which existed in Judaism. But, as the case stood, this was impossible. The gods were mere odious facts, like scorpions or rattlesnakes, having no moral aspects whatever; public nuisances; and bearing no relation to man but that of capricious tyrants. First arising upon a basis of terror, these gods never subsequently enlarged that basis; nor sought to enlarge it. All antiquity contains no hint of a possibility that love could arise, as by any ray mingling with the sentiments in a human creature towards a Divine one; not even sycophants ever pretended to love the gods.

Under this original peculiarity of Paganism, there arose two consequences, which I will mark by the Greek letters α and β. The latter I will notice in its order, first calling the reader's attention to the consequence marked α, which is this:—In the full and profoundest sense of the word believe, the pagans could not be said to believe in any gods: but, in the ordinary sense, they did, and do, and must believe, in all gods. As this proposition will startle some readers, and is yet closely involved in the main truth which I am now pressing, viz. the meaning and effect of a simple cultus, as distinguished from a high doctrinal religion, let us seek an illustration from our Indian empire. The Christian missionaries from home, when first opening their views to Hindoos, describe themselves as laboring to prove that Christianity is a true religion, and as either asserting, or leaving it to be inferred, that, on that assumption, the Hindoo religion is a false one. But the poor Hindoo never dreamed of doubting that the Christian was a true religion; nor will he at all infer, from your religion being true, that his own must be false. Both are true, he thinks: all religions are true; all gods are true gods; and all are equally true. Neither can he understand what you mean by a false religion, or how a religion could be false; and he is perfectly right. Wherever religions consist only of a worship, as the Hindoo religion does, there can be no competition amongst them as to truth. That would be an absurdity, not less nor other than it would be for a Prussian to denounce the Austrian emperor, or an Austrian to denounce the Prussian king, as a false sovereign. False! How false? In what sense false? Surely not as non-existing. But at least, (the reader will reply,) if the religions contradict each other, one of them must be false. Yes; but that is impossible. Two religions cannot contradict each other, where both contain only a cultus: they could come into collision only by means of a doctrinal, or directly affirmative part, like those of Christianity and Mahometanism. But this part is what no idolatrous religion ever had, or will have. The reader must not understand me to mean that, merely as a compromise of courtesy, two professors of different idolatries would agree to recognise each other. Not at all. The truth of one does not imply the falsehood of the other. Both are true as facts: neither can be false, in any higher sense, because neither makes any pretence to truth doctrinal.

This distinction between a religion having merely a worship, and a religion having also a body of doctrinal truth, is familiar to the Mahometans; and they convey the distinction by a very appropriate expression. Those majestic religions, (as they esteem them,) which rise above the mere pomps and tympanies of ceremonial worship, they denominate 'religions of the book.' There are, of such religions, three, viz., Judaism, Christianity, and Islamism. The first builds upon the Law and the Prophets; or, perhaps, sufficiently upon the Pentateuch; the second upon the Gospel; the last upon the Koran. No other religion can be said to rest upon a book; or to need a book; or even to admit of a book. For we must not be duped by the case where a lawgiver attempts to connect his own human institutes with the venerable sanctions of a national religion, or the case where a learned antiquary unfolds historically the record of a vast mythology. Heaps of such cases, (both law and mythological records,) survive in the Sanscrit, and in other pagan languages. But these are books which build upon the religion, not books upon which the religion is built. If a religion consists only of a ceremonial worship, in that case there can be no opening for a book; because the forms and details publish themselves daily, in the celebration of the worship, and are traditionally preserved, from age to age, without dependence on a book. But, if a religion has a doctrine, this implies a revelation or message from Heaven, which cannot, in any other way, secure the transmission of this message to future generations, than by causing it to be registered in a book. A book, therefore, will be convertible with a doctrinal religion:—no book, no doctrine; and, again, no doctrine, no book.

Upon these principles, we may understand that second consequence (marked β) which has perplexed many men, viz., why it is that the Hindoos, in our own times; but, equally, why it is that the Greek and Roman idolaters of antiquity, never proselytized; no, nor could have viewed such an attempt as rational. Naturally, if a religion is doctrinal, any truth which it possesses, as a secret deposit consigned to its keeping by a revelation, must be equally valid for one man as for another, without regard to race or nation. For a doctrinal religion, therefore, to proselytize, is no more than a duty of consistent humanity. You, the professors of that religion, possess the medicinal fountains. You will not diminish your own share by imparting to others. What churlishness, if you should grudge to others a health which does not interfere with your own! Christians, therefore, Mahometans, and Jews originally, in proportion as they were sincere and conscientious, have always invited, or even forced, the unbelieving to their own faith: nothing but accidents of situation, local or political, have disturbed'this effort. But, on the other hand, for a mere 'cultus' to attempt conversions, is nonsense. An ancient Roman could have had no motive for bringing you over to the worship of Jupiter Capitolinus; nor you any motive for going. 'Surely, poor man,' he would have said, 'you have, some god of your own, who will be quite as good for your countrymen as Jupiter for mine. But, if you have not, really I am sorry for your case; and a very odd case it is: but I don't see how it could be improved by talking nonsense. You cannot beneficially, you cannot rationally, worship a tutelary Roman deity, unless in the character of a Roman; and a Roman you may become, legally and politically. Being such, you will participate in all advantages, if any there are, or our national religion; and, without needing a process of conversion, either in substance or in form. Ipso facto, and without any separate choice of your own, on becoming a Roman citizen, you become a party to the Roman worship.' For an idolatrous religion to proselytize, would, therefore, be not only useless but unintelligible.

Now, having explained that point, which is a great step towards the final object of my paper, viz., the investigation of the reason why Christianity is, which no pagan religion ever has been, an organ of political movement, I will go on to review rapidly those four constituents of a religion, as they are realized in Christianity, for the purpose of contrasting them with the false shadows, or even blank negations, of these constituents in pagan idolatries.

First, then, as to the CULTUS, or form of the national worship:—In our Christian ritual I recognise these separate acts; viz. A, an act of Praise; B, an act of Thanksgiving; C, an act of Confession; D, an act of Prayer. In A, we commemorate with adoration the general perfections of the Deity. There, all of us have an equal interest. In B, we commemorate with thankfulness those special qualities of the Deity, or those special manifestations of them, by which we, the individual worshippers, have recently benefited. In C, by upright confession, we deprecate. In D, we pray, or ask for the things which we need. Now, in the cultus of the ancient pagans, B and C (the second act and the third) were wanting altogether. No thanksgiving ever ascended, on his own account, from the lips of an individual; and the state thanksgiving for a triumph of the national armies, was but a mode of ostentatiously publishing the news. As to C, it is scarcely necessary to say that this was wanting, when I mention that penitential feelings were unknown amongst the ancients, and had no name; for pœnitentia[Footnote: In Greek, there is a word for repentance, but not until it had been rebaptized into a Christian use. Metanoia, however, is not that word: it is grossly to defeat the profound meaning of the New Testament, if John the Baptist is translated as though summoning the world to repentance; it was not that to which he summoned them.] means regret, not penitence; and me pœnitet hujus facti, means, 'I rue this act in its consequences,' not 'I repent of this act for its moral nature.' A and D, the first act and the last, appear to be present; but are so most imperfectly. When 'God is praised aright,' praised by means of such deeds or such attributes as express a divine nature, we recognise one great function of a national worship,—not otherwise. This, however, we must overlook and pardon, as being a fault essential to the religion: the poor creatures did the best they could to praise their god, lying under the curse of gods so thoroughly depraved. But in D, the case is different. Strictly speaking, the ancients never prayed; and it may be doubted whether D approaches so near to what we mean by prayer, as even by a mockery. You read of preces, of αραι, &c. and you are desirous to believe that pagan supplications were not always corrupt. It is too shocking to suppose, in thinking of nations idolatrous yet noble, that never any pure act of approach to the heavens took place on the part of man; that always the intercourse was corrupt; always doubly corrupt; that eternally the god was bought, and the votary was sold. Oh, weariness of man's spirit before that unresting mercenariness in high places, which neither, when his race clamored for justice, nor when it languished for pity, would listen without hire! How gladly would man turn away from his false rapacious divinities to the godlike human heart, that so often would yield pardon before it was asked, and for the thousandth time that would give without a bribe! In strict propriety, as my reader knows, the classical Latin word for a prayer is votum; it was a case of contract; of mercantile contract; of that contract which the Roman law expressed by the formula—Do ut des. Vainly you came before the altars with empty hands. "But my hands are pure." Pure, indeed! would reply the scoffing god, let me see what they contain. It was exactly what you daily read in morning papers, viz.:—that, in order to appear effectually before that Olympus in London, which rains rarities upon us poor abject creatures in the provinces, you must enclose 'an order on the Post-Office or a reference.' It is true that a man did not always register his votum, (the particular offering which he vowed on the condition of receiving what he asked,) at the moment of asking. Ajax, for instance, prays for light in the 'Iliad,' and he does not then and there give either an order or a reference. But you are much mistaken, if you fancy that even light was to be had gratis. It would be 'carried to account.' Ajax would be 'debited' with that 'advance.'

Yet, when it occurs to a man that, in this Do ut des, the general Do was either a temple or a sacrifice, naturally it occurs to ask what was a sacrifice? I am afraid that the dark murderous nature of the pagan gods is here made apparent. Modern readers, who have had no particular reason for reflecting on the nature and management of a sacrifice, totally misconceive it. They have a vague notion that the slaughtered animal was roasted, served up on the altars as a banquet to the gods; that these gods by some representative ceremony 'made believe' to eat it; and that finally, (as dishes that had now become hallowed to divine use,) the several joints were disposed of in some mysterious manner: burned, suppose, or buried under the altars, or committed to the secret keeping of rivers. Nothing of the sort: when a man made a sacrifice, the meaning was, that he gave a dinner. And not only was every sacrifice a dinner party, but every dinner party was a sacrifice. This was strictly so in the good old ferocious times of paganism, as may be seen in the Iliad: it was not said, 'Agamemnon has a dinner party to-day,' but 'Agamemnon sacrifices to Apollo.' Even in Rome, to the last days of paganism, it is probable that some slight memorial continued to connect the dinner party [cœna] with a divine sacrifice; and thence partly arose the sanctity of the hospitable board; but to the east of the Mediterranean the full ritual of a sacrifice must have been preserved in all banquets, long after it had faded to a form in the less superstitious West. This we may learn from that point of casuistry treated by St. Paul,—whether a Christian might lawfully eat of things offered to idols. The question was most urgent; because a Christian could not accept an invitation to dine with a Grecian fellow-citizen who still adhered to paganism, without eating things offered to idols;—the whole banquet was dedicated to an idol. If he would not take that, he must continue impransus. Consequently, the question virtually amounted to this: Were the Christians to separate themselves altogether from those whose interests were in so many ways entangled with their own, on the single consideration that these persons were heathens? To refuse their hospitalities, was to separate, and with a hostile expression of feeling. That would be to throw hindrances in the way of Christianity: the religion could not spread rapidly under such repulsive prejudices; and dangers, that it became un-Christian to provoke, would thus multiply against the infant faith. This being so, and as the gods were really the only parties invited who got nothing at all of the banquet, it becomes a question of some interest,—what did they get? They were merely mocked, if they had no compensatory interest in the dinner! For surely it was an inconceivable mode of honoring Jupiter, that you and I should eat a piece of roast beef, leaving to the god's share only the mockery of a Barmecide invitation, assigning him a chair which every body knew that he would never fill, and a plate which might as well have been filled with warm water? Jupiter got something, be assured; and what was it? This it was,—the luxury of inhaling the groans, the fleeting breath, the palpitations, the agonies, of the dying victim. This was the dark interest which the wretches of Olympus had in human invitations to dinner: and it is too certain, upon comparing facts and dates, that, when left to their own choice, the gods had a preference for man as the victim. All things concur to show, that precisely as you ascend above civilization, which continually increased the limitations upon the gods of Olympus, precisely as you go back to that gloomy state in which their true propensities had power to reveal themselves, was man the genuine victim for them, and the dying anguish of man the best 'nidor' that ascended from earthly banquets to their nostrils. Their stern eyes smiled darkly upon the throbbings of tortured flesh, as in Moloch's ears dwelt like music the sound of infants' wailings. Secondly, as to the birth of a new idea respecting the nature of God:—It may not have occurred to every reader, but none will perhaps object to it, when once suggested to his consideration, that—as is the god of any nation, such will be that nation. God, however falsely conceived of by man, even though splintered into fragments by Polytheism, or disfigured by the darkest mythologies, is still the greatest of all objects offered to human contemplation. Man, when thrown upon his own delusions, may have raised himself, or may have adopted from others, the very falsest of ideals, as the true image and reflection of what he calls god. In his lowest condition of darkness, terror may be the moulding principle for spiritual conceptions; power, the engrossing attribute which he ascribes to his deity; and this power may be hideously capricious, or associated with vindictive cruelty. It may even happen, that his standard of what is highest in the divinity should be capable of falling greatly below what an enlightened mind would figure to itself as lowest in man. A more shocking monument, indeed, there cannot be than this, of the infinity by which man may descend below his own capacities of grandeur: the gods, in some systems of religion, have been such and so monstrous by excesses of wickedness, as to insure, if annually one hour of periodical eclipse should have left them at the mercy of man, a general rush from their own worshippers for strangling them as mad dogs. Hypocrisy, the cringing of sycophants, and the credulities of fear, united to conceal this misotheism; but we may be sure that it was widely diffused through the sincerities of the human heart. An intense desire for kicking Jupiter, or for hanging him, if found convenient, must have lurked in the honorable Koman heart, before the sincerity of human nature could have extorted upon the Roman stage a public declaration,—that their supreme gods were capable of enormities which a poor, unpretending human creature [homuncio] would have disdained. Many times the ideal of the divine nature, as adopted by pagan races, fell under the contempt, not only of men superior to the national superstition, but of men partaking in that superstition. Yet, with all those drawbacks, an ideal was an ideal. The being set up for adoration as god, was such upon the whole to the worshipper; since, if there had been any higher mode of excellence conceivable for him, that higher mode would have virtually become his deity. It cannot be doubted, therefore, that the nature of the national divinities indicated the qualities which ranked highest in the national estimation; and that being contemplated continually in the spirit of veneration, these qualities must have worked an extensive conformity to their own standard. The mythology sanctioned by the ritual of public worship, the features of moral nature in the gods distributed through that mythology, and sometimes commemorated by gleams in that ritual, domineered over the popular heart, even in those cases where the religion had been a derivative religion, and not originally moulded by impulses breathing from the native disposition. So that, upon the whole, such as were the gods of a nation, such was the nation: given the particular idolatry, it became possible to decipher the character of the idolaters. Where Moloch was worshipped, the people would naturally be found cruel; where the Paphian Venus, it could not be expected that they should escape the taint of a voluptuous effeminacy.