I am not, however, astonished at the embarrassment you have hitherto felt, nor at your cautious examination of my opinions, which are better understood the more thoroughly they are examined and compared with those they oppose. It is impossible to annihilate at once deep-rooted prejudices. The mind of man appears to waver in a void when those ideas are attacked on which it has long rested. It finds itself in a new world, wherein all is unknown. Every system of opinion is but the effect of habit The mind has as great difficulty to disengage itself from its custom of thinking, and reflect on new ideas, as the body has to remain quiescent after it has long been accustomed to exercise. Should you, for instance, propose to your friend to leave off snuff, as a practice neither healthful nor agreeable in company, he will not probably listen to you, or if he should, it will be with extreme pain that he can bring himself to renounce a habit long familiarized to him. It is precisely the same with all our prejudices; those of religion have the most powerful hold of us. From infancy we have been familiarized with them; habit has made them a sort of want we cannot dispense with: our mode of thinking is formed, and familiar to us; our mind is accustomed to engage itself with certain classes of objects; and our imagination fancies that it wanders in chaos when it is not fed with those chimeras to which it had been long accustomed. Phantoms the most horrible are even clear to it; objects the most familiar to it, if viewed with the calm eye of reason, are disagreeable and revolting. Religion, or rather its superstitions, in consequence of the marvellous and bizarre notions it engenders, gives the mind continual exercise; and its votaries fancy they are doomed to a dangerous inaction when they are suddenly deprived of the objects on which their imagination exerted its powers. Yet is this exercise so much the more necessary as the imagination is by far the most lively faculty of the mind; Hence, without doubt, it becomes necessary men should replace stale fooleries by those which are novel. This is, moreover, the true reason why devotion so often affords consolation in great disgraces, gives diversion for chagrin, and replaces the strongest passions, when they have been quenched by excess of pleasure and dissipation. The marvellous arguments, chimeras multiply as religion furnishes activity and occupation to the fancy; habit renders them familiar, and even necessary; terrors themselves even minister food to the imagination; and religion, the religion of priestcraft, is full of terrors. Active and unquiet spirits continually require this nourishment; the imagination requires to be alternately alarmed and consoled; and there are thousands who cannot accustom themselves to tranquillity and the sobriety of reason. Many persons also require phantoms to make them religious, and they find these succors in the dogmas of priestcraft.