“At first, remarking the diversity and opposition of the creeds which divide the nations, he takes courage to question the infallibility which each of them claims, and arming himself with their reciprocal pretensions, he conceives that his senses and his reason, derived immediately from God, are a law not less holy, a guide not less sure, than the mediate and contradictory codes of the prophets.

“If he then examines the texture of these codes themselves, he observes that their laws, pretended to be divine, that is, immutable and eternal, have arisen from circumstances of times, places, and persons; that they have issued one from the other, in a kind of genealogical order, borrowing from each other reciprocally a common and similar fund of ideas, which every lawgiver modifies according to his fancy.

“If he ascends to the source of these ideas, he finds it involved in the night of time, in the infancy of nations, even to the origin of the world, to which they claim alliance; and there, placed in the darkness of chaos, in the empire of fables and traditions, they present themselves, accompanied with a state of things so full of prodigies, that it seems to forbid all access to the judgment:  but this state itself excites a first effort of reason, which resolves the difficulty; for if the prodigies, found in the theological systems, have really existed—­if, for instance, the metamorphoses, the apparitions, the conversations with one or many gods, recorded in the books of the Indians, the Hebrews, the Parses, are historical events, he must agree that nature in those times was totally different from what it is at present; that the present race of men are quite another species from those who then existed; and, therefore, he ought not to trouble his head about them.

“If, on the contrary, these miraculous events have really not existed in the physical order of things, then he readily conceives that they are creatures of the human intellect; and this faculty being still capable of the most fantastical combinations, explains at once the phenomenon of these monsters in history.  It only remains, then, to find how and wherefore they have been formed in the imagination.  Now, if we examine with care the subjects of these intellectual creations, analyze the ideas which they combine and associate, and carefully weigh all the circumstances which they allege, we shall find that this first obscure and incredible state of things is explained by the laws of nature.  We find that these stories of a fabulous kind have a figurative sense different from the apparent one; that these events, pretended to be marvellous, are simple and physical facts, which, being misconceived or misrepresented, have been disfigured by accidental causes dependent on the human mind, by the confusion of signs employed to represent the ideas, the want of precision in words, permanence in language, and perfection in writing; we find that these gods, for instance, who display such singular