A Philosophical Dictionary, Volume 05
FANATICISM
Fanaticism is the effect of a false conscience, which makes religion subservient to the caprices of the imagination, and the excesses of the passions.
It arises, in general, from legislators entertaining too narrow views, or from their extending their regulations beyond the limits within which alone they were intended to operate. Their laws are made merely for a select society. When extended by zeal to a whole people, and transferred by ambition from one climate to another, some changes of institution should take place, some accommodation to persons, places, and circumstances. But what, in fact, has been the case? Certain minds, constituted in a great degree like those of the small original flock, have received a system with equal ardor, and become its apostles, and even its martyrs, rather than abate a single iota of its demands. Others, on the contrary, less ardent, or more attached to their prejudices of education, have struggled with energy against the new yoke, and consented to receive it only after considerable softenings and mitigations: hence the schism between rigorists and moderates, by which all are urged on to vehemence and madness – the one party for servitude and the other for freedom.
Let us imagine an immense rotunda, a pantheon, with innumerable altars placed under its dome. Let us figure to ourselves a devotee of every sect, whether at present existing or extinct, at the feet of that divinity which he worships in his own peculiar way, under all the extravagant forms which human imagination has been able to invent. On the right we perceive one stretched on his back upon a mat, absorbed in contemplation, and awaiting the moment when the divine light shall come forth to inform his soul. On the left is a prostrate energumen striking his forehead against the ground, with a view to obtain from it an abundant produce. Here we see a man with the air and manner of a mountebank, dancing over the grave of him whom he invokes. There we observe a penitent, motionless and mute as the statue before which he has bent himself in humiliation. One, on the principle that God will not blush at his own resemblance, displays openly what modesty universally conceals; another, as if the artist would shudder at the sight of his own work, covers with an impenetrable veil his whole person and countenance; another turns his back upon the south, because from that quarter blows the devil's tempest. Another stretches out his arms towards the east, because there God first shows His radiant face. Young women, suffused with tears, bruise and gash their lovely persons under the idea of assuaging the demon of desire, although by means tending in fact rather to strengthen his influence; others again, in opposite attitudes, solicit the approaches of the Divinity. One young man, in order to mortify the most urgent of his feelings, attaches to particular parts of his frame large iron rings, as heavy as he can bear; another checks still more effectually the tempter's violence by inhuman amputation, and suspends the bleeding sacrifice upon the altar.
Let us observe them quit the temple, and, full of the inspiration of their respective deities, spread the terror and delusion over the face of the earth. They divide the world between them; and the four extremities of it are almost instantly in flames: nations obey them, and kings tremble before them. That almost despotic power which the enthusiasm of a single person exercises over a multitude who see or hear him; the ardor communicated to each other by assembled minds; numberless strong and agitating influences acting in such circumstances, augmented by each individual's personal anxiety and distress, require but a short time to operate, in order to produce universal delirium. Only let a single people be thus fascinated and agitated under the guidance of a few impostors, the seduction will spread with the speed of wild-fire, prodigies will be multiplied beyond calculation, and whole communities be led astray forever. When the human mind has once quitted the luminous track pointed out by nature, it returns to it no more; it wanders round the truth, but never obtains of it more than a few faint glimmerings, which, mingling with the false lights of surrounding superstition, leave it, in fact, in complete and palpable obscurity.
It is dreadful to observe how the opinion that the wrath of heaven might be appeased by human massacre spread, after being once started, through almost every religion; and what various reasons have been given for the sacrifice, as though, in order to preclude, if possible, the escape of any one from extirpation. Sometimes they are enemies who must be immolated to Mars the exterminator. The Scythians slay upon the altars of this deity a hundredth part of their prisoners of war; and from this usage attending victory, we may form some judgment of the justice of war: accordingly, among other nations it was engaged in solely to supply these human sacrifices, so that, having first been instituted, as it would seem, to expiate the horrors of war, they at length came to serve as a justification of them.
Sometimes a barbarous deity requires victims from among the just and good. The Getæ eagerly dispute the honor of personally conveying to Zamolxis the vows and devotions of their country. He whose good fortune has destined him to be the sacrifice is thrown with the greatest violence upon a range of spears, fixed for the purpose. If on falling he receives a mortal wound, it augurs well as to the success of the negotiation and the merit of the envoy; but if he survives the wound, he is a wretch with whom the god would not condescend to hold any communication.
Sometimes children are demanded, and the respective divinities recall the life they had but just imparted: "Justice," says Montaigne, "thirsting for the blood of innocence!" Sometimes the call is for the dearest and nearest blood: the Carthaginians sacrificed their own sons to Saturn, as if Time did not devour them with sufficient speed. Sometimes the demand was for the blood of the most beautiful. That Amestris, who had buried twelve men alive in order to obtain from Pluto, in return for so revolting an offering, a somewhat longer life – that same Amestris further sacrifices to that insatiable divinity twelve daughters of the highest personages in Persia; as the sacrificing priests have always taught men that they ought to offer on the altar the most valuable of their possessions. It is upon this principle that among some nations the first-born were immolated, and that among others they were redeemed by offerings more valuable to the ministers of sacrifice. This it is, unquestionably, which introduced into Europe the practice prevalent for centuries of devoting children to celibacy at the early age of five years, and shutting up in a cloister the brothers of an hereditary prince, just as in Asia the practice is to murder them.
Sometimes it is the purest blood that is demanded. We read of certain Indians, if I recollect rightly, who hospitably entertain all who visit them and make a merit of killing every sensible and virtuous stranger who enters their country, that his talents and virtues may remain with them. Sometimes the blood required is that which is most sacred. With the majority of idolaters, priests perform the office of executioner at the altar; and among the Siberians, it is the practice to kill the priests in order to despatch them to pray in the other world for the fulfilment of the wishes of the people.
But let us turn our attention to other frenzies and other spectacles. All Europe passes into Asia by a road inundated with the blood of Jews, who commit suicide to avoid falling into the hands of their enemies. This epidemic depopulates one-half of the inhabited world: kings, pontiffs, women, the young and the aged, all yield to the influence of the holy madness which, for a series of two hundred years, instigated the slaughter of innumerable nations at the tomb of a god of peace. Then were to be seen lying oracles, and military hermits, monarchs in pulpits, and prelates in camps. All the different states constitute one delirious populace; barriers of mountains and seas are surmounted; legitimate possessions are abandoned to enable their owners to fly to conquests which were no longer, in point of fertility, the land of promise; manners become corrupted under foreign skies; princes, after having exhausted their respective kingdoms to redeem a country which had never been theirs, complete the ruin of them for their personal ransom; thousands of soldiers, wandering under the banners of many chieftains, acknowledge the authority of none and hasten their defeat by their desertion; and the disease terminates only to be succeeded by a contagion still more horrible and desolating.
The same spirit of fanaticism cherished the rage for distant conquests: scarcely had Europe repaired its losses when the discovery of a new world hastened the ruin of our own. At that terrible injunction, "Go and conquer," America was desolated and its inhabitants exterminated; Africa and Europe were exhausted in vain to repeople it; the poison of money and of pleasure having enervated the species, the world became nearly a desert and appeared likely every day to advance nearer to desolation by the continual