Yet the ecclesiastical history pretends that the translation of relics was equally frequent in the East and West; and the author of the notes to this letter further observes that the same St. Gregory afterwards gave several holy bodies, and that other popes have given so many as six or seven to one individual. After this, can we be astonished at the favor which relics find in the minds of people and kings? The sermons most commonly preached among the ancient French were composed on the relics of saints. It was thus that the kings Gontran, Sigebert, and Chilperic divided the states of Clotaire, and agreed to possess Paris in common. They made oath on the relics of St. Polyeuctus, St. Hilary, and St. Martin. Yet Chilperic possessed himself of the place and merely took the precaution of having a shrine, with a quantity of relics, which he had carried as a safeguard at the head of his troops, in hopes that the protection of these new patrons would shelter him from the punishment due to his perjury. Finally, the catechism of the Council of Trent approved of the custom of swearing by relics. It is further observed that the kings of France of the first and second races kept in their palaces a great number of relics; above all, the cap and mantle of St. Martin; and that they had them carried in their trains and in their armies. These relics were sent from the palaces to the provinces when an oath of fidelity was made to the king, or any treaty was concluded. RELIGION. SECTION I. The Epicureans, who had no religion, recommended retirement from public affairs, study, and concord. This sect was a society of friends, for friendship was their principal dogma. Atticus, Lucretius, Memmius, and a few other such men, might live very reputably together; this we see in all countries; philosophize as much as you please among yourselves. A set of amateurs may give a concert of refined and scientific music; but let them beware of performing such a concert before the ignorant and brutal vulgar, lest their instruments be broken over their heads. If you have but a village to govern, it _must_ have a religion. I speak not here of an error; but of the only good, the only necessary, the only proved, and the second revealed. Had it been possible for the human mind to have admitted a religion--I will not say at all approaching ours--but not so bad as all the other religions in the world--what would that religion have been? Would it not have been that which should propose to us the adoration of the supreme, only, infinite, eternal Being, the former of the world, who gives it motion and life, "_cui nec simile, nec secundum_"? That which should re-unite us to this Being of beings, as the reward of our virtues, and separate us from Him, as the chastisement of our crimes?