The unhappiness of people is due to their ignorance of nature.

Savage and furious nations, perpetually at war, adore, under diverse names, some God, conformable to their ideas, that is to say, cruel, carnivorous, selfish, blood-thirsty.

If the ministers of the Church have often permitted nations to revolt for Heaven's cause, they never allowed them to revolt against real evils or known violencess. It is from Heaven that the chains have come to fetter the minds of mortals.

If we go back to the beginnings of things, we shall always find that ignorance and fear created the gods; that imagination, rapture and deception embellished them; that weakness worships them; that custom spares them; and that tyranny favors them in order to profit from the blindness of men.

The Jehovah of the Jews is a suspicious tyrant, who breathes nothing but blood, murder, and carnage, and who demands that they should nourish him with the vapours of animals. The Jupiter of the Pagans is a lascivious monster. The Moloch of the Phoenicians is a cannibal. The pure mind of the Christians resolved, in order to appease his fury, to crucify his own son. The savage god of the Mexicans cannot be satisfied without thousands of mortals which are immolated to his sanguinary appetite.

Many men without morals have attacked religion because it was contrary to their inclinations. Many wise men have despised it because it seemed to them ridiculous. Many persons have regarded it with indifference, because they have never felt its true disadvantages. But it is as a citizen that I attack it, because it seems to me harmful to the happiness of the state, hostile to the march of the mind of man, and contrary to sound morality, from which the interests of state policy can never be separated.

The inward persuasion that we are free to do, or not to do a thing, is but a mere illusion. If we trace the true principle of our actions, we shall find, that they are always necessary consequences of our volitions and desires, which are never in our power. You think yourself free, because you do what you will; but are you free to will, or not to will; to desire, or not to desire? Are not your volitions and desires necessarily excited by objects or qualities totally independent of you?