it in his mind such as they have that see it: so also, by the visible things of this world, and their admirable order, a man may conceive there is a cause of them, which men call God, and yet not have an idea or image of Him in his mind.
And they that make little or no inquiry into the natural causes of things, yet from the fear that proceeds from the ignorance itself of what it is that hath the power to do them much good or harm are inclined to suppose, and feign unto themselves, several kinds of powers invisible, and to stand in awe of their own imaginations, and in time of distress to invoke them; as also in the time of an expected good success, to give them thanks, making the creatures of their own fancy their gods. By which means it hath come to pass that from the innumerable variety of fancy, men have created in the world innumerable sorts of gods. And this fear of things invisible is the natural seed of that which every one in himself calleth religion; and in them that worship or fear that power otherwise than they do, superstition.
And this seed of religion, having been observed by many, some of those that have observed it have been inclined thereby to nourish, dress, and form it into laws; and to add to it, of their own invention, any opinion of the causes of future events by which they thought they should best be able to govern others and make unto themselves the greatest use of their powers.
Chapter XII.
Of Religion
SEEING there are no signs nor fruit of religion but in man only, there is no cause to doubt but that the seed of religion is also only in man; and consisteth in some peculiar quality, or at least in some eminent degree thereof, not to be found in other living creatures.
And first, it is peculiar to the nature of man to be inquisitive into the causes of the events they see, some more, some less, but all men so much as to be curious in the search of the causes of their own good and evil fortune.
Secondly, upon the sight of anything that hath a beginning, to think also it had a cause which determined the same to begin then when it did, rather than sooner or later.
Thirdly, whereas there is no other felicity of beasts but the enjoying of their quotidian food, ease, and lusts; as having little or no foresight of the time to come for want of observation and memory of the order, consequence, and dependence of the things they see; man observeth how one event hath been produced by another, and remembereth in them antecedence and consequence; and when he cannot assure himself of the true causes of things (for the causes of good and evil fortune for the most part are invisible), he supposes causes of them, either such as his own fancy suggesteth, or trusteth to the authority of other men such as he thinks to be his friends and wiser than himself.
The two first make anxiety. For being assured that there be causes of all things that have arrived hitherto, or shall arrive hereafter, it is impossible for a man, who continually endeavoureth to secure himself against the evil he fears, and procure the good he desireth, not to be in a perpetual solicitude of the time to come; so that every man, especially those that are over-provident, are in an estate like to that of Prometheus. For as Prometheus (which, interpreted, is the prudent man) was bound to the hill Caucasus, a place of large prospect, where an eagle, feeding on his liver, devoured in the day as much as was repaired in the night: so that man, which looks too far before him in the care of future time, hath his heart all the day long gnawed on by fear of death, poverty, or other calamity; and has no repose, nor pause of his anxiety, but in sleep.
This perpetual fear, always accompanying mankind in the ignorance of causes, as it were in the dark, must needs have for object something. And therefore when there is nothing to be seen, there is nothing to accuse either of their good or evil fortune but some power or agent invisible: in which sense perhaps it was that some of the old poets said that the gods were at first created by human fear: which, spoken of the gods (that is to say, of the many gods of the Gentiles), is very true. But the acknowledging of one God eternal, infinite, and omnipotent may more easily be derived from the desire men have to know the causes of natural bodies, and their several virtues and operations, than from the fear of what was to befall them in time to come. For he that, from any effect he seeth come to pass, should reason to the next and immediate cause thereof, and from thence to the cause of that cause, and plunge himself profoundly in the pursuit of causes, shall at last come to this, that there must be (as even the heathen philosophers confessed) one First Mover; that is, a first and an eternal cause of all things; which is that which men mean by the name of God: and all this without thought of their fortune, the solicitude whereof both inclines to fear and hinders them from the search of the causes of other things; and thereby gives occasion of feigning of as many gods as there be men that feign them.
And for the matter, or substance, of the invisible agents, so fancied, they could not by natural cogitation fall upon any other concept but that it was the same with that of the soul of man; and that the soul of man was of the same substance with that which appeareth in a dream to one that sleepeth; or in a looking-glass to one that is awake; which, men not knowing that such apparitions are nothing else but creatures of the fancy, think to be real and external substances, and therefore call them ghosts; as the Latins called them imagines and umbrae and thought them spirits (that is, thin aerial bodies), and those invisible agents, which they feared, to be like them, save that they appear and vanish when they please. But the opinion that such spirits were incorporeal, or immaterial, could never enter into the mind of any man by nature; because, though men may put together words of contradictory signification, as spirit and incorporeal, yet they can never have the imagination of anything answering to them: and therefore, men that by their own meditation arrive to the acknowledgement of one infinite, omnipotent, and eternal God choose rather to confess He is incomprehensible and above their understanding than to define His nature by spirit incorporeal, and then confess their definition to be unintelligible: or if they give him such a title, it is not dogmatically, with intention to make the Divine Nature understood, but piously, to honour Him with attributes of significations as remote as they can from the grossness of bodies visible.
Then, for the way by which they think these invisible agents wrought their effects; that is to say, what immediate causes they used in bringing things to pass, men that know not what it is that we call causing (that is, almost all men) have no other rule to guess by but by observing and remembering what they have seen to precede the like effect at some other time, or times before, without seeing between the antecedent and subsequent event any dependence or connexion at all: and therefore from the like things past, they expect the like things to come; and hope for good or evil luck, superstitiously, from things that have no part at all in the causing of it: as the Athenians did for their war at Lepanto demand another Phormio; the Pompeian faction for their war in Africa, another Scipio; and others have done in diverse other occasions since. In like manner they attribute their fortune to a stander by, to a lucky or unlucky place, to words spoken, especially if the name of God be amongst them, as charming, and conjuring (the liturgy of witches); insomuch as to believe they have power to turn a stone into bread, bread into a man, or anything into anything.
Thirdly, for the worship which naturally men exhibit to powers invisible, it can be no other but such expressions of their reverence as they would use towards men; gifts, petitions, thanks, submission of body, considerate addresses, sober behaviour, premeditated words, swearing (that is, assuring one another of their promises), by invoking them. Beyond that, reason suggesteth nothing, but leaves them either to rest there, or for further ceremonies to rely on those they believe to be wiser than themselves.
Lastly, concerning how these invisible powers declare to men the things which shall hereafter come to pass, especially concerning their good or evil fortune in general, or good or ill success in any particular undertaking, men are naturally at a stand; save that using to conjecture of the time to come by the time past, they are very apt, not only to take casual things, after one or two encounters, for prognostics of the like encounter ever after, but also to believe the like prognostics from other men of whom they have once conceived a good opinion.
And in these four things, opinion of ghosts, ignorance of second causes, devotion towards what men fear, and taking of things casual for prognostics,