In proportion as any man's course of life is governed by accident, we always find, that he encreases in superstition; as may particularly be observed of gamesters and sailors, who, though, of all mankind, the least capable of serious reflection, abound most in frivolous and superstitious apprehensions.
The gods, says CORIOLANUS in DIONYSIUS,3 have an influence in every affair; but above all, in war;where the event is so uncertain. All human life, especially before the institution of order and good government, being subject to fortuitous accidents; it is natural, that superstition should prevail every where in barbarous ages, and put men on the most earnest enquiry concerning those invisible powers, who dispose of their happiness or misery. Ignorant of astronomy and the anatomy of plants and animals, and too little curious to observe the admirable adjustment of final causes; they remain still unacquainted with a first and supreme creator, and with that infinitely perfect spirit, who alone, by his almighty will, bestowed order on the whole frame of nature. Such a magnificent idea is too big for their narrow conceptions, which can neither observe the beauty of the work, nor comprehend the grandeur of its author. They suppose their deities, however potent and invisible, to be nothing but a species of human creatures, perhaps raised from among mankind, and retaining all human passions and appetites, together with corporeal limbs and organs. Such limited beings, though masters of human fate, being, each of them, incapable of extending his influence every where, must be vastly multiplied, in order to answer that variety of events, which happen over the whole face of nature. Thus every place is stored with a crowd of local deities; and thus polytheism has prevailed, and still prevails, among the greatest part of uninstructed mankind.4Any of the human affections may lead us into the notion of invisible, intelligent power; hope as well as fear, gratitude as well as affliction: But if we examine our own hearts, or observe what passes around us, we shall find, that men are much oftener thrown on their knees by the melancholy than by the agreeable passions. Prosperity is easily received as our due, and few questions are asked concerning its cause or author. It begets cheerfulness and activity and alacrity and a lively enjoyment of every social and sensual pleasure:
And during this state of mind, men have little leisure or inclination to think of the unknown invisible regions.
On the other hand, every disastrous accident alarms us, and sets us on enquiries concerning the principles whence it arose: Apprehensions spring up with regard to futurity: And the mind, sunk into diffidence, terror, and melancholy, has recourse to every method of appeasing those secret intelligent powers, on whom our fortune is supposed entirely to depend.
No topic is more usual with all popular divines than to display the advantages of affliction, in bringing men to a due sense of religion; by subduing their confidence and sensuality, which, in times of prosperity, make them forgetful of a divine providence. Nor is this topic confined merely to modern religions. The ancients have also employed it.
Fortune has never liberally, without envy, says a GREEK historian,5bestowed an unmixed happiness on mankind; but with all her gifts has ever conjoined some disastrous circumstance, in order to chastize men into a reverence for the gods, whom, in a continued course of prosperity, they are apt to neglect and forget.
What age or period of life is the most addicted to superstition? The weakest and most timid. What ***? The same answer must be given. The leaders and examples of every kind of superstition, says STRABO,6 are the women.
These excite the men to devotion and supplications, and the observance of religious days. It is rare to meet with one that lives apart from the females, and yet is addicted to such practices.
And nothing can, for this reason, be more improbable, than the account given of an order of men among the GETES, who practised celibacy, and were notwithstanding the most religious fanatics. A method of reasoning, which would lead us to entertain a bad idea of the devotion of monks; did we not know by an experience, not so common, perhaps, in STRABO'S days, that one may practise celibacy, and profess chastity; and yet maintain the closest connexions and most entire sympathy with that timorous and pious ***.
