Article 8

ARTICLE VIII.

Let us now, Romans, consider the artifices, roguery, and forgery to which the Christians themselves have given the name of “pious frauds”; frauds that have cost you your liberty and your goods, and have brought down the conquerors of Europe to a most lamentable slavery. I again take God to witness that I will say no word that is not amply proved. If I wished to use all the arms of reason against fanaticism, all the piercing darts of truth against error, I should speak to you first of that prodigious number of contradictory gospels[145] which your popes themselves now recognise to be false. They show, at least, that there were forgers among the first Christians. This, however, is very well known. I have to tell you of impostures that are not generally known, and are a thousand times more pernicious. First Imposture

It is a very ancient superstition that the last words of the dying are prophetic, or are, at least, sacred maxims and venerable precepts. It was believed that the soul, about to dissolve the union with the body and already half united to the Deity, had a cloudless vision of the future and of truth. Following this prejudice, the Judæo-Christians forge, in the first century of the Church, the Testament of the Twelve Patriarchs, written in Greek, to serve as a prediction or a preparation for the new kingdom of Jesus. In the testament of Reuben we find these words: “Adore his seed, for he will die for you, in wars visible and invisible, and he will be your king for ever.” This prophecy is applied to Jesus, in the usual way of those who wrote fifty-four gospels in various places, and who nearly all endeavoured to find in Jewish writers, especially those who were called prophets, passages that could be twisted in favour of Jesus. They even added some that are clearly recognised as false. The author of the Testament of the Patriarchs is one of the most impudent and clumsy forgers that ever spoiled good parchment. His book was written in Alexandria, in the school of a certain Mark.

[146] Second Chief Imposture

They forged letters from the king of Edessa to Jesus, and from Jesus to this supposed prince. There was no king at Edessa, which was a town under the Syrian governor; the petty prince of Edessa never had the title of king. Moreover, it is not said in any of the gospels that Jesus could write; and if he could, he would have left some proof of it to his disciples. Hence these letters are now declared by all scholars to be forgeries. Third Chief Imposture

(which contains several)

They forged Acts of Pilate, letters of Pilate, and even a history of Pilate’s wife. The letters of Pilate are especially interesting. Here is a fragment of one:

“It happened a short time ago, and I have verified it, that the Jews in their envy drew on themselves a cruel condemnation. Their God having promised that he would send his holy one to them from heaven to be their legitimate king, and that he should be born of a virgin, did indeed send him when I was procurator in Judæa. The leaders of the Jews denounced him to me as a magician. I believed it, and had him scourged, and handed him over to them; and they crucified him. They put guards about his tomb, but he rose again the third day.”

To this forgery I may add that of the rescript of[147] Tiberius to the Senate, to raise Jesus to the rank of the imperial gods, and the ridiculous letters of the philosopher Seneca to Paul, and of Paul to Seneca, written in barbaric Latin; also the letters of the Virgin Mary to St. Ignatius, and many other clumsy fictions of the same nature. I will not draw out this list of impostures. It would amaze you if I enumerated them one by one. Fourth Imposture

The boldest, perhaps, and clumsiest of these forgeries is that of the prophecies attributed to the Sibyls, foretelling the incarnation, miracles, and death of Jesus, in acrostic verse. This piece of folly, unknown to the Romans, fed the belief of the catechumens. It circulated among us for eight centuries, and we still sing in one of our hymns[55] “teste David cum Sibylla” [witness David and the Sibyl].

You are astonished, no doubt, that this despicable comedy was maintained so long, and that men could be led with such a bridle as that. But as the Christians were plunged in the most stupid barbarism for fifteen hundred years, as books were very rare and theologians very astute, one could say anything at all to poor wretches who would believe anything at all.

Fifth Imposture

Illustrious and unfortunate Romans, before we[148] come to the pernicious untruths which have cost you your liberty, your property, and your glory, and put you under the yoke of a priest; before I speak to you of the alleged pontificate of Simon Barjona, who is said to have been bishop of Rome for twenty-five years, you must be informed of the “Apostolic Constitutions,” the first foundation of the hierarchy that crushes you to-day.

At the beginning of the second century there was no such thing as an episcopos (“overseer”) or bishop, clothed with real dignity for life, unalterably attached to a certain see, and distinguished from other men by his clothes; bishops, in fact, dressed like ordinary laymen until the middle of the fifth century. The meeting was held in a chamber of some retired house. The minister was chosen by the initiated, and continued his work as long as they were satisfied. There were no altars, candles, or incense; the earliest fathers of the Church speak of altars and temples with a shudder.[56] They were content to make a collection and sup together. When the Christian society had grown, however, ambition set up an hierarchy. How did they go about it? The rogues who led the enthusiasts made them believe that they had discovered the apostolic constitutions written by St. John and St. Matthew: “quæ ego Matthæus et Joannes vobis tradidimus [which I, Matthew, and John have given you].”[57] In these Matthew is supposed to say (II., xxxvi.): “Be ye careful not to judge your bishop,[149] for it is given to the priests alone to judge.” Matthew and John say (II., xxxiv.): “As much as the soul is above the body, so much higher is the priesthood than royalty; consider your bishop as a king, an absolute master (dominum); give him your fruits, your works, your firstlings, your tithes, your savings, the first and tenth part of your wine, oil, and corn, etc.” Again (II., xxx.): “Let the bishop be a god to you, and the deacon a prophet”; and (II., xxxviii.): “In the festivals let the deacon have a double portion, and the priest double that of the deacon; and if they be not at table, send the portions to them.”

You see, Romans, the origin of your custom of spreading your tables to give indigestion to your pontiffs. Would to God they had confined themselves to the sin of gluttony.

You will further observe with care, in regard to this imposture of the constitutions of the apostles, that it is an authentic monument of the dogmas of the second century, and that forgery at least does homage to truth in maintaining a complete silence about innovations that could not be foreseen—innovations with which you have been deluged century after century. You will find, in this second-century document, neither trinity, nor consubstantiality, nor transubstantiation, nor auricular confession. You will not find in it that the mother of Jesus was the mother of God, that Jesus had two natures and two wills, or that the Holy Ghost proceeds from the father and the son. All these singular ornaments of imagination, unknown to the religion of the gospels, have been added since to[150] the crude structure which fanaticism and ignorance raised up in the first centuries.

You will assuredly find in it three persons, but not three persons in one God. Read with all the acuteness of your mind, the only treasure that your tyrants have left you, the common prayer which the Christians, by the mouth of their bishop, offered in their meetings in the second century:

“O all-powerful, unengendered, inaccessible God, the one true God, father of Christ thy only son, God of the paraclete, God of all, thou hast made the disciples of Christ doctors, etc.”[58]

Here, clearly, is one sole God who commands Christ and the paraclete [Holy Ghost]. Judge for yourselves if that has any resemblance to the trinity and consubstantiality which were afterwards declared at Nicæa, in spite of the strong protest of eighteen bishops and two thousand priests.[59]

In another place (III., xvi.) the author of the Apostolic Constitutions, who is probably a bishop of the Christians at Rome, says expressly that the father is God above all.

That is the doctrine of Paul, finding expression so frequently in his epistles. “We have peace in God through Our Lord Jesus Christ” (Romans v., 1). “If through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many” (Romans v., 15). “We are heirs of God, and joint-heirs with Christ” (Romans viii., 17).[151] “Receive ye one another, as Christ also received us to the glory of God” (Romans xv., 7). “To God only wise, be glory through Jesus Christ for ever” (Romans xvi., 27). “That the God of Our Lord Jesus Christ, the father of glory, may give unto you the spirit of wisdom” (Ephesians i., 17).

Thus does the Jew-Christian Saul Paul always express himself, and thus is Jesus himself made to speak in the gospels. “My Father is greater than I” (John xiv., 28); that is to say, God can do what men cannot do. All the Jews said “my father” when they spoke of God.

The Lord’s Prayer begins with the words “Our Father.” Jesus said: “Of that day and hour knoweth no man, no, not the angels of heaven, but my Father only” (Matthew xxiv., 36); and “That is not mine to give, but for whom it is prepared by my Father” (Matthew xx., 23). It is also very remarkable that when Jesus awaited arrest, and sweated blood and water, he cried out: “Father, remove this cup from me” (Luke xxii., 42). No gospel has put into his mouth the blasphemy that he was God, or consubstantial with God.

You will ask me, Romans, why and how he was made into a God in the course of time? I will ask you in turn why and how Bacchus, Perseus, Hercules, and Romulus were made gods? In their case, moreover, the sacrilege did not go so far as to give them the title of supreme god and creator. This blasphemy was reserved for the Christian outgrowth of the Jewish sect.

[152] Sixth Chief Imposture

I pass over the countless impostures of “The Travels of Simon Barjona,” the “Gospel of Simon Barjona,” his “Apocalypse,” the “Apocalypse” of Cerinthus (ridiculously attributed to John), the epistles of Barnaby, the “Gospel of the Twelve Apostles,” their liturgies, the “Canons of the Council of the Apostles,” the “Apostles’ Creed,” the “Travels of Matthew,” the “Travels of Thomas,” and so many other vagaries that are now recognised to be the work of forgers, who passed them off under venerated Christian names.

I will not insist much on the romance of the alleged Pope St. Clement, who calls himself the first successor of St. Peter. I will note only that Simon Barjona and he met an old man, who complained of the unfaithfulness of his wife, who had lain with his servant. Clement asks how he learned it. “By my wife’s horoscope,” said the good man, “and from my brother, with whom she wished to lie, but he would not.” From these words Clement recognised his father in the old man.[60] From Peter Clement learned that he was of the blood of the Cæsars. On such romances, Romans, was the papal power set up! Seventh Chief Imposture

On the Supposed Pontificate of Simon Barjona, Called Peter

Who was the first to say that Simon, the poor[153] fisherman, came from Galilee to Rome, spoke Latin there (though he could not possibly know more than his native dialect), and in the end was pope of Rome for twenty-five years? It was a Syrian named Abdias, who lived about the end of the first century, and is said to have been bishop of Babylon (a good bishopric). He wrote in Syriac, and we have his work in a Latin translation by Julius the African. Listen well to what this intelligent writer says. He was an eye-witness, and his testimony is irrefragable.

Simon Barjona Peter, having, he says, raised to life Tabitha, or Dorcas, the sempstress of the apostles, and having been put in prison by the orders of King Herod (though there was no King Herod at the time); and an angel having opened the doors of the prison for him (after the custom of angels), met, in Cæsarea, the other Simon, of Samaria, known as the Magician (Magus), who also performed miracles. They began to defy each other. Simon the Samaritan went off to the Emperor Nero at Rome. Simon Barjona followed him, and the emperor received them excellently. A cousin of the emperor had died, and it was a question which of them could restore him to life. The Samaritan has the honour of opening the ceremony. He calls upon God, and the dead man gives signs of life and shakes his head. Simon Peter calls on Jesus Christ, and tells the dead man to rise; forthwith he does rise, and embraces Peter. Then follows the well-known story of the two dogs. Then Abdias tells how Simon flew in the air, and his rival Simon Peter brought him down. Simon the Magician broke his legs, and[154] Nero had Simon Peter crucified, head downwards, for breaking the legs of the other Simon.

This harlequinade was described, not only by Abdias, but by some one named Marcellus, and by a certain Hegesippus, whom Eusebius often quotes in his history. Pray notice, judicious Romans, how this Simon Peter may have reigned spiritually in your city for twenty-five years. He came to it under Nero, according to the earliest writers of the Church; he died under Nero; and Nero reigned only thirteen years.

Read the Acts of the Apostles. Is there any question therein of Peter going to Rome? Not the least mention. Do you not see that, when the fiction began that Peter was the first of the apostles, it was thought that the imperial city alone was worthy of him? See how clumsily you have been deluded in everything. Is it possible that the son of God, nay God himself, should have made use of a play on words, a ridiculous pun, to make Simon Barjona the head of his Church: “Thou art Peter, and upon this rock [petra] I will build my Church.” Had Barjona been called Pumpkin, Jesus might have said to him: “Thou art Pumpkin, and Pumpkin shall henceforward be the king of the fruits in my garden.”[61]

For more than three hundred years the alleged successor of a Galilean peasant was unknown to Rome. Let us now see how the popes became your masters.

[155] Eighth Imposture

No one who is acquainted with the history of the Greek and Latin Churches can be unaware that the metropolitan sees established their chief rights at the Council of Chalcedon, convoked in the year 451 by the order of the Emperor Marcian and of Pulcheria [his wife], and composed of six hundred and thirty bishops. The senators who presided in the emperor’s name had on their right the patriarchs of Alexandria and Jerusalem, on their left the patriarch of Constantinople and the deputies of the patriarch of Rome. It was in virtue of the canons of this Council that the episcopal sees shared the dignities of the cities in which they were situated. The bishops of the two imperial cities, Rome and Constantinople, were declared to be the first bishops, with equal prerogatives, by the celebrated twenty-eighth canon:

“The fathers have justly granted prerogatives to the see of ancient Rome, as to a reigning city, and the 150 bishops of the first Council of Constantinople, very dear to God, have for the same reason given the same privileges to the new Rome; they have rightly thought that this city, in which the Emperor and Senate reside, should be equal to it in all ecclesiastical matters.”

The popes have always contested the authenticity of this canon; they have twisted and perverted its whole meaning. What did they do at length to evade this equality and gradually to destroy all the titles of subjection which placed them under the emperors like all other men? They forged the[156] famous donation of Constantine, which has been for many centuries so strictly regarded as genuine that it was a mortal and unpardonable sin to doubt it, and whoever did so incurred the greater excommunication by the very fact of doubting.

A very pretty thing was this donation of Constantine to Bishop Sylvester.

“We,” says the Emperor, “with all our satraps and the whole Roman people, have thought it good to give to the successors of St. Peter a greater power than that of our serene majesty.” Do you not think, Romans, that the word “satrap” comes in very well there?

With equal authenticity, Constantine goes on, in this noble diploma, to say that he has put the Apostles Peter and Paul in large amber caskets; that he has built the churches of St. Peter and St. Paul; that he has given them vast domains in Judæa, Greece, Thrace, Asia, etc. (to maintain the luminary); that he has given to the pope his Lateran palace, with chamberlains and guards; and that, lastly, he gives him, as a pure donation for himself and his successors, the city of Rome, Italy, and all the western provinces; and all this is given to thank the Pope Sylvester for having cured him of leprosy, and having baptised him—though, in point of fact, he was baptised only on his death-bed, by Eusebius, bishop of Nicomedia.

Never was there a document more ridiculous from one end to the other, yet more accredited in the ignorant ages in which Europe was so long detained after the fall of your empire.

[157] Ninth Imposture

I pass over the thousand and one little daily impostures to come at once to the great fraud of the Decretals.

These false Decretals were spread everywhere in the time of Charlemagne. In these, Romans, the better to rob you of your liberty, the bishops are deprived of theirs; it is decreed that the bishop of Rome shall be their only judge. Certainly, if he is the sovereign of the bishops, he should soon be yours; and that is what happened. These false Decretals abolished the Councils, and even abolished your Senate, which became merely a court of justice, subject to the will of a priest. Here is the real source of the humiliation you have suffered. Your rights and privileges, so long maintained by your wisdom, could be wrested from you only by untruth. Only by lying to God and men did they succeed in making slaves of you; but they have never extinguished the love of liberty in your hearts. The greater the tyranny, the greater is that love. The sacred name of liberty is still heard in your conversations and gatherings, and in the very antechamber of the pope. ARTICLE IX.

Cæsar was but your dictator; Augustus was content to be your general, consul, and tribune; Tiberius, Caligula, and Nero left you your elections, your prerogatives, and your dignities; even the barbarians respected them. You maintained your[158] municipal government. Not by the authority of your bishop, Gregory III., but of your own decision, you offered the dignity of patrician to the great Charles Martel, master of his king, conqueror of the Saracens in the year 741 of our faulty vulgar era.

Believe not that it was the Bishop Leo III. who made Charlemagne emperor; it is an absurd romance of the secretary Eginhard, a vile flatterer of the popes, who had won him. By what right and in what way could a subject bishop make an emperor? Emperors were created only by the people, or by the armies that took the place of the people.

It was you, people of Rome, who used your rights; you who would no longer depend on a Greek emperor, who gave you no aid; you who appointed Charlemagne, or he would have been a usurper. The annalists of the time agree that all was arranged by Carolo and your leading officers, as is, indeed, most probable. Your bishop’s only share in it was to conduct an empty ceremony and receive rich presents. The only authority he had in your city was that of the prestige attaching to his mitre, his clergy, and his ability.

But while you gave yourselves to Charlemagne, you retained the election of your officers. The police was in your hands; you kept possession of the mole of Adrian, so absurdly called in later times the Castello Sant’ Angelo; and you were not wholly enslaved until your bishops seized that fortress.

They made their way step by step to that supreme greatness, so expressly forbidden them by him whom they call their God, and of whom they dare to call themselves the vicars. They had never any jurisdiction[159] in Rome under the Othos. Excommunication and intrigue were their sole arms; and even when, in an age of anarchy, they became the real sovereigns, they never dared to assume the title. I defy the astutest of those fabricators of titles who abound in your court to find a single one in which the pope is described as prince by the grace of God. A strange princedom, when one fears to avow it!

The imperial cities of Germany, which have bishops, are free; and you, Romans, are not. The archbishop of Cologne has not even the right to sleep in that city; and your pope will hardly allow you to sleep in your own. The sultan of the Turks is far less despotic at Constantinople than the pope has become at Rome.

You perish miserably in the shade of superb colonnades. Your noble and faded paintings, and your dozen gems of ancient sculpture, bring you neither a good dinner nor a good bed. The opulence is for your masters: the indigence is for you. The lot of a slave among the ancient Romans was a hundred times better than yours. He might acquire a large fortune; you are born serfs, you die serfs, and the only oil you have is that of the Last Anointing. Slaves in body and in soul, your tyrants do not even allow you to read, in your own tongue, the book on which they say your religion is founded.

Awake, Romans, at the call of liberty, truth, and nature. The cry rings over Europe. You must hear it. Break the chains that bind your generous hands—the chains forged by tyranny in the den of imposture.