These words of O'Callaghan do not require any comment. It cannot be said that they are hyperbolical or declamatory, as they are only a simple and faithful narration of acknowledged facts. The recollection of these events should suffice to prove the danger of placing the sacred Scriptures, without note or comment, into the hands of all, as Protestantism does, under the pretence, that the authority of the Church is useless for understanding the holy books; and that every Christian has only to listen to the dictates which generally emanate from his passions and heated imagination. By this error alone, if it had committed no other, Protestantism is self-reproved and condemned; for it is a religion which has established a principle destructive to itself. In order to appreciate the madness of Protestantism on this point, and to see how false and dangerous is the position which it has assumed with regard to the human mind, it is not necessary to be a theologian, or a Catholic; it is enough to have read the Scriptures with the eyes of a philosopher or a man of literature. Here is a book which comprises, within a limited compass, the period of four thousand years, and advances further towards the most distant future, by embracing the origin and destiny of man and the universe – a book which, with the continued history of a chosen people, intermingles, in its narrations and prophecies, the revolutions of mighty empires – a book which, side by side with the magnificent pictures of the power and splendor of Eastern monarchs, describes, in simple colors, the plain domestic manners, the candor, and innocence of a young nation – a book in which historians relate, sages proclaim their maxims of wisdom, apostles preach, and doctors instruct – a book in which prophets, under the influence of the divine Spirit, thunder against the errors and corruptions of the people, and announce the vengeance of the God of Sinai, or pour forth inconsolable lamentations on the captivity of their brethren, and the desolation and solitude of their country; where they relate, in wonderful and sublime language, the magnificent spectacles which are presented to their eyes; where, in moments of ecstasy, they see pass before them the events of society and the catastrophes of nature, although veiled in mysterious figures and visions of obscurity – a book, or rather a collection of books, where are to be found all sorts of styles and all varieties of narrative, epic majesty, pastoral simplicity, lyric fire, serious instruction, grave historical narrative, and lively and rapid dramatic action; a collection of books, in fine, written at various times and in various languages, in various countries, and under the most peculiar and extraordinary circumstances. Must not all this confuse the heads of men who, puffed up with their own conceit, grope through these pages in the dark, ignorant of climates, times, laws, customs, and manners? They will be puzzled by allusions, surprised by images, deceived by expressions; they will hear the Greek and Hebrew, which was written in those remote ages, now spoken in a modern idiom. What effects must all these circumstances produce on the minds of readers who believe that the Bible is an easy book, to be understood without difficulty by all? Persuaded that they do not require the instructions of others, they must either resolve all these difficulties by their own reflections, or trust to that individual inspiration which they believe will not be wanting to explain to them the loftiest mysteries. Who, after this, can be astonished that Protestantism has produced so many absurd visionaries and furious fanatics?11
CHAPTER VIII.
FANATICISM – ITS DEFINITION. – FANATICISM IN THE CATHOLIC CHURCH
It would be unjust to charge a religion with falsehood, merely because fanatics are to be found within its bosom. This would be to reject all, because none are to be found exempt from them. A religion, then, is not to be condemned because it has them, but because it produces them, urges them on, and opens a field for them. If we observe closely, we shall find at the bottom of the human heart an abundant source of fanaticism; the history of man affords us many proofs of this incontestable truth. Imagine whatever delusion you please, relate the most extravagant visions, invent the most absurd system, if you only take care to give to all a religious coloring, you may be sure that you will have enthusiastic followers, who will heartily devote themselves to the propagation of your doctrines, and will espouse your cause blindly and ardently; in other words, you will have under your standard a troop of fanatics.
Philosophers have devoted many pages to declamation against fanaticism; they have, as it were, assumed the mission of banishing it from the earth. They have tired mankind with philosophical lectures, and have thundered against the monster with all the vigor of their eloquence. They used the word, however, in so wide a sense as to include all kind of religion. But, if they had confined themselves to attacking real fanaticism, I believe they would have done much better if they had devoted some time to the examination of this matter in an analytic spirit, and had treated it, after so doing, maturely, calmly, and without prejudice.
Inasmuch as these philosophers were aware that fanaticism is a natural infirmity of the human mind, they could, if they were men of sense and wisdom, have had little hope of banishing the accursed monster from the world by reasoning and eloquence; for I am not aware that, up to the present time, philosophy has remedied any of the important evils that afflict humanity. Among the numerous errors of the philosophy of the eighteenth century, one of the principal was the mania for types; there was formed in the mind a type of the nature of man, of society, in a word, of every thing; and every thing that could not be adjusted to this type, every thing that could not be moulded into the required form, was so subjected to the fury of philosophers, as to make it certain, at least, that the want of pliability did not go unpunished.
But do I mean to deny the existence of fanaticism in the world? There is much of it. Do I deny that it is an evil? It is a very great one. Can it be extirpated? It cannot. How can its extent be diminished, its force weakened, and its violence checked? By directing man wisely. Can this be done by philosophy? We shall presently see. What is the origin of fanaticism? We must begin by defining the real meaning of the word. By fanaticism is meant, taking the word in its widest signification, the strong excitement of a mind powerfully acted on by a false or exaggerated opinion. If the opinion be true, if it be confined within just limits, there is no fanaticism; or, if there be any, it is only with respect to the means employed in defending the opinion. But in that case there is an erroneous judgment, since it is believed that the truth of the opinion authorizes the means; that is to say, there is already error or exaggeration. If a true opinion be sustained by legitimate means, if the occasion be opportune, whatever may be the excitement or effervescence of mind, whatever may be the energy of the efforts and the sacrifices made, then there is enthusiasm of mind and heroism of action, but no fanaticism. Were it otherwise, the heroes of all times and countries might be stigmatized as fanatics.
Fanaticism, in this general sense, extends to all the subjects which occupy the human mind; thus there are fanatics in religion, in politics, even in science and literature. Nevertheless, according to etymology and custom, the word is properly applied to religious matters only; therefore the word, when used alone, means fanaticism in religion, whilst, when applied to other things, it is always accompanied by a qualifying epithet; thus we say political fanatics, literary fanatics, &c.
There is no doubt that in religious matters men have a strong tendency to give themselves to a dominant idea, which they desire to communicate to all around them, and propagate everywhere. They sometimes go so far as to attempt this by the most violent means. The same fact appears, to a certain extent, in other matters; but it acquires in religious things a character different from what it assumes elsewhere. It is there that the human mind acquires increased force, frightful energy, and unbounded expansion; there are no more difficulties, obstacles, or fetters; material interests entirely disappear; the greatest sufferings acquire a charm; torments are nothing; death itself is a seductive illusion.
This phenomenon varies with individuals, with ideas, with the manners of the nation in whose bosom it is produced; but at bottom it is always the same. If we examine the matter thoroughly, we shall find that the violences of the followers of Mahomet, and the extravagant disciples of Fox, have a common origin.
It is with this passion as with all others; when they produce great evils, it is because they deviate from their legitimate objects, or because they strive at those objects by means which are not conformable to the dictates