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Editorial Reviews. About the Author. Christian Perrissin attended the Fine Arts Annecy and BD Workshop of Applied Arts Duperre in Paris, but eventually.
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If on falling Edition: current; Page: [ 9 ] 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 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.


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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 Edition: current; Page: [ 11 ] 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. Let us now compute the immense number of slaves which fanaticism has made, whether in Asia, where uncircumcision was a mark of infamy, or in Africa, where the Christian name was a crime, or in America, where the pretext of baptism absolutely extinguished the feelings of humanity.

Let us compute the thousands who have been seen to perish either on scaffolds in the ages of persecution, or in civil wars by the hands of their fellow citizens, or Edition: current; Page: [ 12 ] by their own hands through excessive austerities, and maceration. Let us survey the surface of the earth, and glance at the various standards unfurled and blazing in the name of religion; in Spain against the Moors, in France against the Turks, in Hungary against the Tartars; at the numerous military orders, founded for converting infidels by the point of the sword, and slaughtering one another at the foot of the altar they had come to defend.

Let us then look down from the appalling tribunal thus raised on the bodies of the innocent and miserable, in order to judge the living, as God, with a balance widely different, will judge the dead. In a word, let us contemplate the horrors of fifteen centuries, all frequently renewed in the course of a single one; unarmed men slain at the feet of altars; kings destroyed by the dagger or by poison; a large state reduced to half its extent by the fury of its own citizens; the nation at once the most warlike and the most pacific on the face of the globe, divided in fierce hostility against itself; the sword unsheathed between the sons and the father; usurpers, tyrants, executioners, sacrilegious robbers, and bloodstained parricides violating, under the impulse of religion, every convention divine or human—such is the deadly picture of fanaticism.

If this term has at present any connection with its original meaning it is exceedingly slight. It signified the minister or benefactor of a temple. Thus in all ages has religion been employed as an instrument in the persecution of great men. When at length, in a happier period, Cicero was recalled, he pleaded before the people in order to obtain the restoration of the ground on which his house had stood, and the rebuilding of the house at the expense of the Roman people.

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He thus expresses himself in the speech against Clodius Oratio pro Domo sua, chap. Is it used here in the meaning of decided censure or ironical praise?


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    7. I do not feel myself competent to determine, but will give a translation of the passage:. The passage is, in consequence, evidently ironical. Cicero calls Clodius a religious man, and the irony requires to be kept up through the whole passage. The term might be afterwards applied to those who believed themselves inspired by the gods, who bestowed a somewhat curious gift on the interpreters of their will, by ordaining that, in order to be a prophet, the loss of reason is indispensable. The reader would have been pleased to have had the particular chronicles specified.

    I have not found this epithet applied to Clovis in any of the few books I possess at my house near Mount Krapak, where I now write. We understand by fanaticism at present a religious madness, gloomy and cruel. It is a malady of the mind, which is taken in the same way as smallpox. Books communicate it much less than meetings and discourses. We seldom get heated while reading in solitude, for our minds are then tranquil and sedate.

    But when an ardent man of strong imagination addresses himself to weak imaginations, his eyes dart fire, and that fire rapidly spreads; his tones, his gestures, absolutely convulse the nerves of his auditors. Fanaticism is, in reference to superstition, what delirium is to fever, or rage to anger. He who is involved in ecstasies and visions, who takes dreams for realities, and his own imaginations for prophecies, is a fanatical novice of great hope and promise, and will probably soon advance to the highest form, and kill man for the love of God.

    Bartholomew Diaz was a fanatical monk. He had a brother at Nuremberg called John Diaz, who was an enthusiastic adherent to the doctrines of Luther, and completely convinced that the pope was Antichrist, and had the sign of the beast. Bartholomew, still more ardently convinced that the pope was god upon earth, quits Rome, determined either to convert or murder his brother; he accordingly murdered him!

    Here is a perfect case of fanaticism.

    Cape Horn Vol. 3: The Black Angel of Paramo

    We have noticed and done justice to this Diaz elsewhere. Polyeuctes, who went to the temple on a day of solemn festival, to throw down and destroy the statues and ornaments, was a fanatic less horrible than Diaz, but not less foolish. The most striking example of fanaticism is that exhibited on the night of St. Bartholomew, when the Edition: current; Page: [ 17 ] people of Paris rushed from house to house to stab, slaughter, throw out of the window, and tear in pieces their fellow citizens not attending mass.

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    Guyon, Patouillet, Chaudon, Nonnotte, and the ex-Jesuit Paulian, are merely fanatics in a corner—contemptible beings whom we do not think of guarding against. They would, however, on a day of St. Bartholomew, perform wonders. There is no other remedy for this epidemical malady than that spirit of philosophy, which, extending itself from one to another, at length civilizes and softens the manners of men and prevents the access of the disease.

    For when the disorder has made any progress, we should, without loss of time, fly from the seat of it, and wait till the air has become purified from contagion. Law and religion are not completely efficient against the spiritual pestilence. Religion, indeed, so far from affording proper nutriment to the minds of patients laboring under this infectious and infernal distemper, is converted, by the diseased process of their minds, into poison. These malignant devotees have incessantly before Edition: current; Page: [ 18 ] their eyes the example of Ehud, who assassinated the king of Eglon; of Judith, who cut off the head of Holofernes while in bed with him; of Samuel, hewing in pieces King Agag; of Jehoiada the priest, who murdered his queen at the horse-gate.

    They do not perceive that these instances, which are respectable in antiquity, are in the present day abominable. They derive their fury from religion, decidedly as religion condemns it. Laws are yet more powerless against these paroxysms of rage. To oppose laws to cases of such a description would be like reading a decree of council to a man in a frenzy.

    The persons in question are fully convinced that the Holy Spirit which animates and fills them is above all laws; that their own enthusiasm is, in fact, the only law which they are bound to obey. What can be said in answer to a man who says he will rather obey God than men, and who consequently feels certain of meriting heaven by cutting your throat? When once fanaticism has gangrened the brain of any man the disease may be regarded as nearly incurable. I have seen Convulsionaries who, while speaking of the miracles of St. Paris, gradually worked themselves up to higher and more vehement degrees of agitation till their eyes became inflamed, their whole frames shook, their countenances became distorted by rage, and had any man contradicted them he would inevitably have been murdered.

    Yes, I have seen these wretched Convulsionaries writhing their limbs and foaming at their mouths. Fanatics are nearly always under the direction of knaves, who place the dagger in their hands. There has been only one religion in the world which has not been polluted by fanaticism and that is the religion of the learned in China.

    The different sects of ancient philosophers were not merely exempt from this pest of human society, but they were antidotes to it: for the effect of philosophy is to render the soul tranquil, and fanaticism and tranquillity are totally incompatible. That our own holy religion has been so frequently polluted by this infernal fury must be imputed to the folly and madness of mankind. Thus Icarus abused the wings which he received for his benefit. They were given him for his salvation and they insured his destruction:.

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    Fanatics do not always fight the battles of the Lord. They do not always assassinate kings and princes. There are tigers among them, but there are more foxes. What a tissue of frauds, calumnies, and robberies has been woven by fanatics of the court of Rome against fanatics of the court of Calvin, by Jesuits against Jansenists, and vice versa! And if you go farther back you will find ecclesiastical history, which is the school of virtues, to be that of atrocities and abominations, which have been employed by every sect against the others.

    They all have the same bandage over their eyes whether marching out to burn down the cities and towns of their adversaries, to slaughter the inhabitants, or condemn them to judicial execution; or when merely engaged in the comparatively calm occupation of deceiving and defrauding, of acquiring wealth and exercising domination. The same fanaticism blinds them; they think that they are doing good. Every fanatic is a conscientious knave, but a sincere and honest murderer for the good cause.

    The Black Angel of Paramo

    Read, if you are able, the five or six thousand volumes in which, for a hundred years together, the Jansenists and Molinists have dealt out against each Edition: current; Page: [ 21 ] other their reproaches and revilings, their mutual exposures of fraud and knavery, and then judge whether Scapin or Trevelin can be compared with them. One of the most curious theological knaveries ever practised is, in my opinion, that of a small bishop—the narrative asserts that he was a Biscayan bishop; however, we shall certainly, at some future period find out both his name and his bishopric—whose diocese was partly in Biscay and partly in France.

    In the French division of his diocese there was a parish which had formerly been inhabited by some Moors. The lord of the parish or manor was no Mahometan; he was perfectly catholic, as the whole universe should be, for the meaning of catholic is universal. My lord the bishop had some suspicions concerning this unfortunate seigneur, whose whole occupation consisted in doing good, and conceived that in his heart he entertained bad thoughts and sentiments savoring not a little of heresy.

    He even accused him of having said, in the way of pleasantry, that there were good people in Morocco as well as in Biscay, and that an honest inhabitant of Morocco might absolutely not be a mortal enemy of the Supreme Being, who is the father of all mankind. The fanatic, upon this, wrote a long letter to the king of France, the paramount sovereign of our little manorial lord.

    In this letter he entreated his majesty to transfer the manor of this stray and unbelieving Edition: current; Page: [ 22 ] sheep either to Lower Brittany or Lower Normandy, according to his good pleasure, that he might be no longer able to diffuse the contagion of heresy among his Biscayan neighbors, by his abominable jests. The king of France and his council smiled, as may naturally be supposed, at the extravagance and folly of the demand. Our Biscayan pastor learning, some time afterwards, that his French sheep was sick, ordered public notices to be fixed up at the church gates of the canton, prohibiting any one from administering the communion to him, unless he should previously give in a bill of confession, from which it might appear that he was not circumcised; that he condemned with his whole heart the heresy of Mahomet, and every other heresy of the like kind—as, for example, Calvinism and Jansenism; and that in every point he thought like him, the said Biscayan bishop.

    Bills of confession were at that time much in fashion. The sick man sent for his parish priest, who was a simple and sottish man, and threatened to have him hanged by the parliament of Bordeaux if he did not instantly administer the viaticum to him. The priest was alarmed, and accordingly celebrated the sacred ordinance, as desired by the patient; who, after the ceremony, declared aloud, before witnesses, that the Biscayan pastor had falsely accused him before the king of being tained with the Mussulman religion; that he was a sincere Christian, and that the Biscayan was a calumniator.

    Edition: current; Page: [ 23 ] He signed this, after it had been written down, in presence of a notary, and every form required by law was complied with. He soon after became better, and rest and a good conscience speedily completed his recovery. The Biscayan, quite exasperated that the old patient should have thus exposed and disappointed him, resolved to have his revenge, and thus he set about it.

    He procured, fifteen days after the event just mentioned, the fabrication, in his own language or patois, of a profession of faith which the priest pretended to have heard and received. It was signed by the priest and three or four peasants, who had not been present at the ceremony; and the forged instrument was then passed through the necessary and solemn form of verification and registry, as if this form could give it authenticity. An instrument not signed by the party alone interested, signed by persons unknown, fifteen days after the event, an instrument disavowed by the real and credible witnesses of that event, involved evidently the crime of forgery; and, as the subject of the forgery was a matter of faith, the crime clearly rendered both the priest and the witnesses liable to the galleys in this world, and to hell in the other.