God Is Not Great

worse than the contemplation of the nothingness from which one came, and also anticipated Freud in ridiculing the idea of prearranged burial rites and memorials, all of them expressing the vain and useless wish to be present in some way at one’s own funeral. Following Aristophanes, he thought that the weather was its own explanation and that nature, “rid of all gods,” did the work that foolish and self-centered people imagined to be divinely inspired, or directed at their puny selves:

Who can wheel all the starry spheres, and blow
Over all land the fruitful warmth from above
Be ready in all places and all times,
Gather black clouds and shake the quiet sky
With terrible thunder, to hurl down bolts which often
Rattle his own shrines, to rage in the desert, retreating
For target drill, so that his shafts can pass
The guilty by, and slay the innocent?

Atomism was viciously persecuted throughout Christian Europe for many centuries, on the not unreasonable ground that it offered a far better explanation of the natural world than did religion. But, like a tenuous thread of thought, the work of Lucretius managed to persist in a few learned minds. Sir Isaac Newton may have been a believer—in all sorts of pseudoscience as well as in Christianity—but when he came to set out his Principia he included ninety lines of De Rerum Natura in the early drafts. Galileo’s 1623 volume Saggiatore, while it does not acknowledge Epicurus, was so dependent on his atomic theories that both its friends and its critics referred to it as an Epicurean book.

In view of the terror imposed by religion on science and scholarship throughout the early Christian centuries (Augustine maintained that the pagan gods did exist, but only as devils, and that the earth was less than six thousand years old) and the fact that most intelligent people found it prudent to make an outward show of conformity, one need not be surprised that the revival of philosophy was often originally expressed in quasi-devout terms. Those who followed the various schools of philosophy that were permitted in Andalusia during its brief flowering—a synthesis between Aristotelianism, Judaism, Christianity, and Islam—were permitted to speculate about duality in truth, and a possible balance between reason and revelation. This concept of “double truth” was advanced by supporters of Averroes but strongly opposed by the church for obvious reasons. Francis Bacon, writing during the reign of Queen Elizabeth, liked to say—perhaps following Tertullian’s assertion that the greater the absurdity the stronger his belief in it—that faith is at its greatest when its teachings are least amenable to reason. Pierre Bayle, writing a few decades later, was fond of stating all the claims of reason against a given belief, only to add “so much the greater is the triumph of faith in nevertheless believing.” We can be fairly sure that he did not do this merely in order to escape punishment. The time when irony would punish and confuse the literal and the fanatical was about to dawn.

But this was not to happen without many revenges and rearguard actions from the literal and the fanatical. For a brief but splendid time in the seventeenth century, the staunch little nation of Holland was the tolerant host of many freethinkers such as Bayle (who moved there to be safe) and Rene Descartes (who moved there for the same reason). It was also the birthplace, one year before the arraignment of Galileo by the Inquisition, of the great Baruch Spinoza, a son of the Spanish and Portuguese Jewry who had themselves originally emigrated to Holland to be free of persecution. On July 27, 1656, the elders of the Amsterdam synagogue made the following cherem, or damnation, or fatwa, concerning his work:

With the judgment of the angels and of the saints we excommunicate, cut off, curse, and anathematize Baruch de Espinoza, with the consent of the elders and of all this holy congregation, in the presence of the holy books: by the 613 precepts which are written therein, with the anathema wherewith Joshua cursed Jericho, with the curse which Elisha laid upon the children, and with all the curses which are written in the law. Cursed be he by day and cursed be he by night. Cursed be he in sleeping and cursed be he in waking, cursed in going out and cursed in coming in. The Lord shall not pardon him, the wrath and fury of the Lord shall henceforth be kindled against this man, and shall lay upon him all the curses which are written in the book of the law. The Lord shall destroy his name under the sun, and cut him off for his undoing from all the tribes of Israel, with all the curses of the firmament which are written in the book of the law.

The multiple malediction concluded with an order requiring all Jews to avoid any contact with Spinoza, and to refrain on pain of punishment from reading “any paper composed or written by him.” (Incidentally, “the curse which Elisha laid upon the children” refers to the highly elevating biblical story in which Elisha, annoyed by children who teased him for his baldness, called upon god to send some she-bears to rend the children limb from limb. Which, so says the story, the bears dutifully did. Perhaps Thomas Paine was not wrong in saying that he could not believe in any religion that shocked the mind of a child.)

The Vatican, and the Calvinist authorities in Holland, heartily approved of this hysterical Jewish condemnation and joined in the Europe-wide suppression of all Spinoza’s work. Had the man not questioned the immortality of the soul, and called for the separation of church and state? Away with him! This derided heretic is now credited with the most original philosophical work ever done on the mind/body distinction, and his meditations on the human condition have provided more real consolation to thoughtful people than has any religion. Argument continues about whether Spinoza was an atheist: it now seems odd that we should have to argue as to whether pantheism is atheism or not. In its own expressed terms it is actually theistic, but Spinoza’s definition of a god made manifest throughout the natural world comes very close to defining a religious god out of existence. And if there is a pervasive, preexisting cosmic deity, who is part of what he creates, then there is no space left for a god who intervenes in human affairs, let alone for a god who takes sides in vicious hamlet-wars between different tribes of Jews and Arabs. No text can have been written or inspired by him, for one thing, or can be the special property of one sect or tribe. (One recalls the question that was asked by the Chinese when the first Christian missionaries made their appearance. If god has revealed himself, how is it that he has allowed so many centuries to elapse before informing the Chinese? “Seek knowledge even if it is in China,” said the Prophet Muhammad, unconsciously revealing that the greatest civilization in the world at that time was on the very outer rim of his awareness.) As with Newton and Galileo building on Democritus and Epicurus, we find Spinoza projected forward into the mind of Einstein, who answered a question from a rabbi by stating firmly that he believed only in “Spinoza’s god,” and not at all in a god “who concerns himself with the fates and actions of human beings.”

Spinoza de-Judaized his name by changing it to Benedict, outlasted the Amsterdam anathema by twenty years, and died with extreme stoicism, always persisting in calm and rational conversation, as a consequence of the powdered glass that entered his lungs. His was a career devoted to the grinding and polishing of lenses for telescopes and medicine: an appropriate scientific activity for one who taught humans to see with greater acuity. “All our modern philosophers,” wrote Heinrich Heine, “though often perhaps unconsciously, see through the glasses which Baruch Spinoza ground.” Heine’s poems were later to be thrown on a pyre by gibbering Nazi bully-boys who did not believe that even an assimilated Jew could have been a true German. The frightened, backward Jews who ostracized Spinoza had thrown away a pearl richer than all their tribe: the body of their bravest son was stolen after his death and no doubt subjected to other rituals of desecration.

Spinoza had seen some of this coming. In his correspondence he would write the word Caute! (Latin for “take care”) and place a little rose underneath. This was not the only aspect of his work that was sub rosa: he gave a false name for the printer of his celebrated Tractatus and left the author’s page blank. His prohibited work (much of which might not have survived his death if not for the bravery and initiative of a friend) continued to have a subterranean existence in the writing of others. In Pierre Bayle’s 1697 critical Dictionnaire he earned the longest entry. Montesquieu’s 1748 Spirit of the Laws was considered so dependent on Spinoza’s writing that its author was compelled by the church authorities in France to repudiate this Jewish monster and to make a public statement announcing his belief in a (Christian) creator. The great French Encyclopedie that came to