CHAPTER II.Reasons which have caused mankind to Create for themselves an Invisible Being which has been commonly Called God.I.Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.II.The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.III.It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.IV.By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.V.This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.VI.By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.VII.Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.VIII.For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.IX.It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.Griffin facing right.1Man is the noblest work of God—but nobody ever said so but man.—Fra Elbertus.↑
CHAPTER II.Reasons which have caused mankind to Create for themselves an Invisible Being which has been commonly Called God.I.Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.II.The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.III.It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.IV.By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.V.This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.VI.By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.VII.Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.VIII.For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.IX.It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.Griffin facing right.1Man is the noblest work of God—but nobody ever said so but man.—Fra Elbertus.↑
CHAPTER II.Reasons which have caused mankind to Create for themselves an Invisible Being which has been commonly Called God.I.Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.II.The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.III.It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.IV.By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.V.This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.VI.By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.VII.Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.VIII.For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.IX.It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.Griffin facing right.
I.Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.
I.
Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.
Those who ignore physical causes have a natural fear born of doubt. Where there exists a power which to them is dark or unseen, from thence comes a desire to pretend the existence of invisible Beings, that is to say their ownphantomswhich they invoke in adversity, whom they praise in prosperity, and of whom in the end they make Gods. And as the visions of men go to extremes, must we be astonished if there are created an innumerable quantity ofDivinities? It is the same perceptible fear of invisible powers which has been the origin of Religions, that each forms to his fashion. Many individuals to whom it was important that mankind should possess such fancies, have not scrupled to encourage mankind in such beliefs, and they have made it their law until they have prevailed upon the people to blindly obey them by the fear of the future.
II.The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.
II.
The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.
The Gods having thus been invented, it is easy to imagine that they resembled man, and who, like them, created everything for some purpose, for they unanimously agree that God has made nothing except forman, and reciprocally that man is made only for God.1This conclusion being general, we can see why man has so thoroughly accepted it, and know for that reason that they have taken occasion to create false ideas ofgoodandevil,meritandsin,praiseandblame,orderandconfusion,beautyanddeformity—and similar qualities.
III.It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.
III.
It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.
It should be agreed that all men are born in profound ignorance, and that the only thing natural to them is a desire to discover what may be useful and proper, and evade what may be inexpedient to them. Thence it followsfirst, that we believe that to be free it suffices to feel personally that one can wish and desire without being annoyed by the causes which dispose us to wish and desire, because we do not know them.Second, it consequently occurs that men are contented to do nothing but for one object, that is to say, for that object which is preferable above all, and that is why they have a desire only to know the final result of their action, imagining that after discovering this they have no reason to doubt anything. Now as they find in and about themselves many means of procuring what they desire: having, for example, ears to hear, eyes to see, animals to nourish, a sun to give light, they have formed this reasoning,that there is nothing in nature which was not made for them, and of which they may dispose and enjoy. Then reflecting that they did not make this world, they believe it to be a well-founded proposition to imagine a Supreme Being who has made it for them such as it is, for aftersatisfying themselves thattheycould not have made it, they conclude that it was the work of one or several Gods who intended it for the use and pleasure of man alone. On the other hand, the nature of the Gods whom man has admitted, being unknown, they have concluded in their own minds that these Gods susceptible of the same passions as men, have made the earth only for them, and that man to them was extremely precious. But as each one has different inclinations it became proper to adore God according to the humor of each, to attract his blessings and to cause Him to make all Nature subject to his desires.
IV.By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.
IV.
By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.
By this method this precedent becomes Superstition, and it is implanted so that the grossest natures are believed capable of penetrating the doctrine of final causes as if they had perfect knowledge. Thus in place of showing thatnature has made nothing in vain, they show that God and Nature dream as well as men, and that they may not be accused of doubting things, let us see how they have put forth their false reasoning on this subject.
Experience causing them to see a myriad of inconveniences marring the pleasure of life, such as storms, earthquakes, sickness, famine and thirst, they draw the conclusion that nature has not been made for them alone. They attribute all these evils to the wrath of the Gods, who are vexed by the offences of man, and they cannot be disabused of these ideas by the daily instances which should prove to them that blessings and evils have been always common to the wicked and the good, and they will not agree to a proposition so plain and perceptible.
The reason for that is, it is more easy to remain in ignorance than to abolish a belief established for many centuries and introduce something more probable.
V.This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.
V.
This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.
This precedent has caused another, which is the belief that the judgments of God were incomprehensible, and that for this reason, the knowledge of truth is beyond the human mind; and mankind would still dwell in error were it not that mathematics and several other sciences had destroyed these prejudices.
VI.By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.
VI.
By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.
By this it may be seen that Nature or God does not propose any end, and that all final causes are but human fictions. A long lecture is not necessary since this doctrine takes away from God the perfection ascribed to him, and this is how it may be proved. If God acted for a result, either for himself or another, he desires what he has not, and we must allow that there are times when God has not the wherewith to act; he has merely desired it and that only creates an impotent God. To omit nothing that may be applied to this reasoning, let us oppose it with those of a contrary nature. If, for example, a stone falls on a person and kills him, it is well known they say, that the stone fell with the design of killing the man, and that could only happen by the will of God. If you reply that the wind caused the stone to drop at the moment the man passed, they will ask why the man should have passed precisely at the time when the wind moved the stone. If you say that the wind was so severe that the sea was also troubled since the day before while there appeared to be no agitation in the air, and the man having beeninvited to dine with a friend, went to keep his appointment. Again they ask, for the man never got there, why he should be the guest of his friend at this time more than another, adding questions after questions, finally avowing that it was but the will of God, (which is a true “asses bridge”) and the cause of this misfortune.
Again when they note the symmetry of the human body, they stand in admiration and conclude how ignorant they are of the causes of a thing which to them appears so marvelous, that it is a supernatural work, in which the causes known to us could have no part.
Thence it comes that those who desire to know the real cause of supposed miracles and penetrate like true scholars into their natural causes without amusing themselves with the prejudice of the ignorant, it happens that the true scholar passes for impious and heretical by the malice of those whom the vulgar recognize as the expounders ofNatureand ofGod. These mercenary individuals do not question the ignorance which holds the people in astonishment, upon whom they subsist and who preserve their credit.
VII.Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.
VII.
Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.
Mankind being thus of the ridiculous opinion that all they see is made for themselves, have made it a religious duty to apply it to their interest, and of judging the price of things by the profit they gain. Thence proceed the ideas they have formed ofgood, andevil, oforderandconfusion, ofheatandcold, ofbeautyandugliness, which serve to explain to them the nature of things, which in the end are not what they imagine. Because they pride themselves in having free will theyjudge themselves capable of deciding betweenpraiseandblame,sinandmerit, calling everything good which redounds to their profit and which concernsdivine worship, and to the contrary denominate as evil that which agrees with neither. Because the ignorant are not capable of judging what may be a little abstruse, and having no idea of things only by the aid ofimaginationwhich they considerunderstanding, these folk who know not what representsOrderin the world believe all that they imagine. Man being inclined in such a manner that they think things well or ill ordered as they have the facility or trouble to conclude when good sense would teach differently. Some are more pleased to be weary of the means of investigation, being satisfied to remain as they are, preferring order to confusion, as if order was another thing than a pure effect of the imagination of man, so that when it is said thatGod has made everything in order, it is recognizing that he has that faculty of imagination as well as man. If it was not so, perhaps to favor human imagination they pretend that God created this world in the easiest manner imaginable, although there are an hundred things far above the force of imagination, and an infinity which may be thrown into disorder by reason of weakness.
VIII.For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.
VIII.
For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.
For other ideas, they are purely the effect of the same imagination, which have nothing real, and which are but the different modes of which this power is capable. For example, if the movement which objects impress upon the nerves by the means of the eyes is agreeable to the senses, we say that these objects are beautiful, that odors are good or bad, that tastes aresweet or bitter, that which we touch hard or soft, sounds, harsh or agreeable. According as odors, tastes or sounds strike and penetrate the senses, just so we find a belief that God is capable of taking pleasure in melody, that the celestial movements are a harmonious concert, proof evident that each one believes that things are such as they are imagined, or that the world is purely imaginary. That is why we should not be surprised if we rarely found two men of the same opinion, and some who glorify themselves in doubting everything. For while men have bodies which resemble each other in many particulars, they differ in some others, and it should not astonish us that what seems good to one appears bad to another: what pleases this one displeases the other, from which we may infer that opinions only differ by fancy, that understanding passes for little, and to conclude, things which happen every day are purely the effects of imagination. If one should consult the lights of understanding of philosophers he would have faith that everybody would agree to the truth, and that judgments would be more uniform and reasonable than they are.
IX.It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.Griffin facing right.
IX.
It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.Griffin facing right.
It is then evident that all the reasons of which men are accustomed to avail themselves when they endeavor to explain Nature, are only methods of imagination which prove nothing less than they pretend, and because they have given to these reasons names so real that if they existed otherwise than in imagination I would not call themreasonable beings, but purely chimerical, seeing nothing more easy than to respond to arguments founded on these vulgar notions and which we oppose as follows.
If it was true that the universe was a chance happening, and a necessary sequel of divine nature, whence come the imperfections and faults which we remark? For example, corruption which fills the air with bad odor, many disagreeable objects, so many disorders, so much evil, so many crimes and other like occurrences. Nothing is more easy than to refute these objections, for one cannot judge of the perfection of ancient existence only by knowing its essence and nature, and we deceive ourselves in thinking that a thing is more or less perfect, as it pleases or displeases, is useful or useless to human nature; and to close the mouths of those who ask why God has not created all men without exception that they might be guided by the light of reason, it is enough to say that it was because the material was not sufficient to give each being the degree of perfection that was most suitable for him, or to speak more proper, because the laws of nature were so ample and extensive that they could suffice for the production of all things of which an infinite understanding is capable.
Griffin facing right.
1Man is the noblest work of God—but nobody ever said so but man.—Fra Elbertus.↑
1Man is the noblest work of God—but nobody ever said so but man.—Fra Elbertus.↑