Memoir, Correspondence, And Miscellanies, From The Papers Of Thomas Jefferson Volume IV Part 40

If I am in error in any particular, pray correct your humble servant.

John Adams.

LETTER CLXVII.--TO DOCTOR COOPER, November 2, 1822

TO DOCTOR COOPER.

Monticello, November 2, 1822.

Dear Sir,

Your favor of October the 18th came to hand yesterday. The atmosphere of our country is unquestionably charged with a threatening cloud of fanaticism, lighter in some parts, denser in others, but too heavy in all. I had no idea, however, that in Pennsylvania, the cradle of toleration and freedom of religion, it could have arisen to the height you describe. This must be owing to the growth of Presbyterianism.

The blasphemy and absurdity of the five points of Calvin, and the impossibility of defending them, render their advocates impatient of reasoning, irritable, and p.r.o.ne to denunciation. In Boston, however, and its neighborhood, Unitarianism has advanced to so great strength, as now to humble this haughtiest of all religious sects; insomuch, that they condescend to interchange with them and the other sects, the civilities of preaching freely and frequently in each other's meeting-houses. In Rhode Island, on the other hand, no sectarian preacher will permit an Unitarian to pollute his desk. In our Richmond there is much fanaticism, but chiefly among the women. They have their night meetings and praying parties, where, attended by their priests, and sometimes by a hen-pecked husband, they pour forth the effusions of their love to Jesus, in terms as amatory and carnal, as their modesty would permit them to use to a mere earthly lover. In our village of Charlottesville, there is a good degree of religion, with a small spice only of fanaticism. We have four sects, but without either church or meeting-house. The court-house is the common temple, one Sunday in the month to each. Here, Episcopalian and Presbyterian, Methodist and Baptist, meet together, join in hymning their Maker, listen with attention and devotion to each others'

preachers, and all mix in society with perfect harmony. It is not so in the districts where Presbyterianism prevails undividedly. Their ambition and tyranny would tolerate no rival, if they had power. Systematical in grasping at an ascendancy over all other sects, they aim, like the Jesuits, at engrossing the education of the country, are hostile to every inst.i.tution which they do not direct, and jealous at seeing others begin to attend at all to that object. The diffusion of instruction, to which there is now so growing an attention, will be the remote remedy to this fever of fanaticism; while the more proximate one will be the progress of Unitarianism. That this will, ere long, be the religion of the majority from north to south, I have no doubt.

In our University you know there is no professors.h.i.+p of Divinity. A handle has been made of this, to disseminate an idea that this is an inst.i.tution, not merely of no religion, but against all religion.

Occasion was taken at the last meeting of the Visitors, to bring forward an idea that might silence this calumny, which weighed on the minds of some honest friends to the inst.i.tution. In our annual report to the legislature, after stating the const.i.tutional reasons against a public establishment of any religious instruction, we suggest the expediency of encouraging the different religious sects to establish, each for itself, a professors.h.i.+p of their own tenets, on the confines of the University, so near as that the students may attend the lectures there, and have the free use our own library, and every other accommodation we can give them; preserving, however, their independence of us and of each other.

This fills the chasm objected to ours, as a defect in an inst.i.tution professing to give instruction in all useful sciences. I think the invitation will be accepted, by some sects from candid intentions, and by others from jealousy and rivals.h.i.+p. And by bringing the sects together, and mixing them with the ma.s.s of other students, we shall soften their asperities, liberalize and neutralize their prejudices, and make the general religion, a religion of peace, reason, and morality.

The time of opening our University is still as uncertain as ever. All the pavilions, boarding-houses, and dormitories are done. Nothing is now wanting but the central building for a library and other general purposes. For this we have no funds, and the last legislature refused all aid. We have better hopes of the next. But all is uncertain. I have heard with regret of disturbances on the part of the students in your seminary. The article of discipline is the most difficult in American education. Premature ideas of independence, too little repressed by parents, beget a spirit of insubordination, which is the great obstacle to science with us, and a princ.i.p.al cause of its decay since the Revolution. I look to it with dismay in our inst.i.tution, as a breaker ahead, which I am far from being confident we shall be able to weather.

The advance of age, and tardy pace of the public patronage, may probably spare me the pain of witnessing consequences.

I salute you with constant friends.h.i.+p and respect.

Th: Jefferson.

LETTER CLXVIII.--TO JAMES SMITH, December 8, 1822

TO JAMES SMITH.

Monticello, December 8, 1822.

Sir,

I have to thank you for your pamphlets on the subject of Unitarianism, and to express my gratification with your efforts for the revival of primitive Christianity in your quarter. No historical fact is better established, than that the doctrine of one G.o.d, pure and uncompounded, was that of the early ages of Christianity; and was amoung the efficacious doctrines which gave it triumph over the polytheism of the ancients, sickened with the absurdities of their own theology. Nor was the unity of the Supreme Being ousted from the Christian creed by the force of reason, but by the sword of civil government, wielded at the will of the fanatic Athanasius. The hocus-pocus phantasm of a G.o.d like another Cerberus, with one body and three heads, had its birth and growth in the blood of thousands and thousands of martyrs. And a strong proof of the solidity of the primitive faith, is its restoration, as soon as a nation arises which vindicates to itself the freedom of religious opinion, and its external divorce from the civil authority.

The pure and simple unity of the Creator of the universe, is now all but ascendant in the eastern States; it is dawning in the west, and advancing towards the south; and I confidently expect that the present generation will see Unitarianism become the general religion of the United States. The eastern presses are giving us many excellent pieces on the subject, and Priestley's learned writings on it are, or should be, in every hand. In fact, the Athanasian paradox that one is three, and three but one, is so incomprehensible to the human mind, that no candid man can say he has any idea of it, and how can he believe what presents no idea? He who thinks he does, only deceives himself. He proves, also, that man, once surrendering his reason, has no remaining guard against absurdities the most monstrous, and like a s.h.i.+p without rudder, is the sport of every wind. With such persons, gullability, which they call faith, takes the helm from the hand of reason, and the mind becomes a wreck.

I write with freedom, because, while I claim a right to believe in one G.o.d, if so my reason tells me, I yield as freely to others that of believing in three. Both religions, I find, make honest men, and that is the only point society has any right to look to. Although this mutual freedom should produce mutual indulgence, yet I wish not to be brought in question before the public on this or any other subject, and I pray you to consider me as writing under that trust. I take no part in controversies, religious or political. At the age of eighty, tranquillity is the greatest good of life, and the strongest of our desires that of dying in the good-will of all mankind. And with the a.s.surances of all my good-will to Unitarian and Trinitarian, to Whig and Tory, accept for yourself that of my entire respect.

Th: Jefferson.

LETTER, CLXIX.--TO JOHN ADAMS, February 25, 1823

TO JOHN ADAMS,

Monticello, February 25, 1823.

Dear Sir,

I received, in due time, your two favors of December the 2nd and February the 10th, and have to acknowledge for the ladies of my native State their obligations to you for the encomiums which you are so kind as to bestow on them. They certainly claim no advantages over those of their sister States, and are sensible of more favorable circ.u.mstances existing with many of them, and happily availed, which our situation does not offer. But the paper respecting Monticello, to which you allude, was not written by a Virginian, but a visitant from another State; and written by memory at least a dozen years after the visit.

This has occasioned some lapses of recollection, and a confusion of some things in the mind of our friend, and particularly as to the volume of slanders supposed to have been cut out of newspapers and preserved. It would not, indeed, have been a single volume, but an Encyclopaedia in bulk. But I never had such a volume; indeed, I rarely thought those libels worth reading, much less preserving and remembering. At the end of every year, I generally sorted all my pamphlets, and had them bound according to their subjects. One of these volumes consisted of personal altercations between individuals, and calumnies on each other. This was lettered on the back, 'Personalities,' and is now in the library of Congress. I was in the habit, also, while living apart from my family, of cutting out of the newspapers such morsels of poetry, or tales, as I thought would please, and of sending them to my grandchildren, who pasted them on leaves of blank paper and formed them into a book. These two volumes have been confounded into one in the recollection of our friend. Her poetical imagination, too, has heightened the scenes she visited, as well as the merits of the inhabitants, to whom her society was a delightful gratification.

I have just finished reading O'Meara's Bonaparte. It places him in a higher scale of understanding than I had allotted him. I had thought him the greatest of all military captains, but an indifferent statesman, and misled by unworthy pa.s.sions. The flashes, however, which escaped from him in these conversations with O'Meara, prove a mind of great expansion, although not of distinct developement and reasoning. He seizes results with rapidity and penetration, but never explains logically the process of reasoning by which he arrives at them. This book, too, makes us forget his atrocities for a moment, in commiseration of his sufferings. I will not say that the authorities of the world, charged with the care of their country and people, had not a right to confine him for life, as a lion or tiger, on the principles of self-preservation. There was no safety to nations while he was permitted to roam at large. But the putting him to death in cold blood, by lingering tortures of mind, by vexations, insults, and deprivations, was a degree of inhumanity to which the poisonings and a.s.sa.s.sinations of the school of Borgia and the den of Marat never attained. The book proves, also, that nature had denied him the moral sense, the first excellence of well-organized man. If he could seriously and repeatedly affirm, that he had raised himself to power without ever having committed a crime, it proves that he wanted totally the sense of right and wrong. If he could consider the millions of human lives which he had destroyed or caused to be destroyed, the desolations of countries by plunderings, burnings, and famine, the dest.i.tutions of lawful rulers of the world without the consent of their const.i.tuents, to place his brothers and sisters on their thrones, the cutting up of established societies of men and jumbling them discordantly together again at his caprice, the demolition of the fairest hopes of mankind for the recovery of their rights and amelioration of their condition, and all the numberless train of his other enormities; the man, I say, who could consider all these as no crimes, must have been a moral monster, against whom every hand should have been lifted to slay him.

You are so kind as to inquire after my health. The bone of my arm is well knitted, but my hand and fingers are in a discouraging condition, kept entirely useless by an oedematous swelling of slow amendment.

G.o.d bless you and continue your good health of body and mind.

Th: Jefferson.

LETTER CLXX.--TO JOHN ADAMS, April 11, 1823

TO JOHN ADAMS.

Monticello, April 11, 1823.

Dear Sir,

The wishes expressed in your last favor, that I may continue in life and health until I become a Calvinist, at least in his exclamation of, '_Mon Dieu! jusqu'a quand?_' would make me immortal. I can never join Calvin in addressing his G.o.d. He was indeed an atheist, which I can never be; or rather his religion was daemonism. If ever man wors.h.i.+pped a false G.o.d, he did. The being described in his five points, is not the G.o.d whom you and I acknowledge and adore, the Creator and benevolent Governor of the world; but a daemon of malignant spirit. It would be more pardonable to believe in no G.o.d at all, than to blaspheme him by the atrocious attributes of Calvin. Indeed, I think that every Christian sect gives a great handle to atheism by their general dogma, that, without a revelation, there would not be sufficient proof of the being of a G.o.d.

Now one sixth of mankind only are supposed to be Christians: the other five sixths then, who do not believe in the Jewish and Christian revelation, are without a knowledge of the existence of a G.o.d! This gives completely a _gain de cause_ to the disciples of Ocellus, Timasus, Spinosa, Diderot, and D'Holbach. The argument which they rest on as triumphant and unanswerable is, that in every hypothesis of cosmogony, you must admit an eternal pre-existence of something; and according to the rule of sound philosophy, you are never to employ two principles to solve a difficulty when one will suffice. They say then, that it is more simple to believe at once in the eternal pre-existence of the world, as it is now going on, and may for ever go on by the principle of reproduction which we see and witness, than to believe in the eternal pre-existence of an ulterior cause, or creator of the world, a being whom we see not and know not, of whose form, substance, and mode, or place of existence, or of action, no sense informs us, no power of the mind enables us to delineate or comprehend. On the contrary, I hold (without appeal to revelation), that when we take a view of the universe, in its parts, general or particular, it is impossible for the human mind not to perceive and feel a conviction of design, consummate skill, and indefinite power in every atom of its composition. The movements of the heavenly bodies, so exactly held in their course by the balance of centrifugal and centripetal forces; the structure of our earth itself, with its distribution of lands, waters, and atmosphere; animal and vegetable bodies, examined in all their minutest particles; insects, mere atoms of life, yet as perfectly organized as man or mammoth; the mineral substances, their generation and uses; it is impossible, I say, for the human mind not to believe, that there is in all this, design, cause, and effect, up to an ultimate cause, a fabricator of all things from matter and motion, their preserver and regulator while permitted to exist in their present forms, and their regenerator into new and other forms. We see, too, evident proofs of the necessity of a superintending power, to maintain the universe in its course and order. Stars, well known, have disappeared, new ones have come into view; comets, in their incalculable courses, may run foul of suns and planets, and require renovation under other laws; certain races of animals are become extinct; and were there no restoring power, all existences might extinguish successively, one by one, until all should be reduced to a shapeless chaos. So irresistible are these evidences of an intelligent and powerful agent, that, of the infinite numbers of men who have existed through all time, they have believed, in the proportion of a million at least to unit, in the hypothesis of an eternal pre-existence of a creator, rather than in that of a self-existent universe. Surely this unanimous sentiment renders this more probable, than that of the few in the other hypothesis. Some early Christians, indeed, have believed in the co-eternal pre-existence of both the creator and the world, without changing their relation of cause and effect. That this was the opinion of St. Thomas, we are informed by Cardinal Toleta, in these words; '_Deus ab terno fuit jam omnipotens, si cut c.u.m produxit mundum. Ah aternopotuit producers mundum. Si sol ah czterno esset, lumen ah aeterno esset; et si pes, similiter vestigium.

At lumen et vestigium effectus sunt efficients solis et pedis; potuit ergo c.u.m causa aeterna effectus coaternus esse. Cujus sententia, est S.

Thomas, theologorum primus_.'--Cardinal Toleta.

[Ill.u.s.tration: page364]

[Ill.u.s.tration: page365]

Of the nature of this being we know nothing. Jesus tells us, that 'G.o.d is a spirit'(John iv. 24.), but without defining what a spirit is: [Greek phrase] Down to the third century, we know that it was still deemed material but of a lighter, subtler matter than our gross bodies.

So says Origen; _Deus igitur, cui anima similis est, juxta Originem, reapte corporalis est; sed graviorum tantum ratione corporum incorporeus_.' These are the words of Huet in his commentary on Origen.

Origen himself says, [Greek and Latin phrase]

These two fathers were of the third century. Calvin's character of this Supreme Being seems chiefly copied from that of the Jews. But the reformation of these blasphemous attributes, and subst.i.tution of those more worthy, pure, and sublime, seems to have been the chief object of Jesus in his discourses to the Jews: and his doctrine of the cosmogony of the world is very clearly laid down in the three first verses of the first chapter of John, in these words: [Greek phrase] Which, truly translated, means, 'In the beginning G.o.d existed, and reason [or mind]