Voltaire's Philosophical Dictionary Part 29

There are people who know, but I do not; all that I know is that the Alcoran is ridiculous, although from time to time it has some tolerably good things; certainly the Alcoran was not at all necessary to man; I stick by that: I see clearly what is false, and I know very little that is true.

OSMIN:

I thought you would instruct me, and you teach me nothing.

SELIM:

Is it not a great deal to recognize people who deceive you, and the gross and dangerous errors which they retail to you?

OSMIN:

I should have ground for complaint against a doctor who showed me all the harmful plants, and who did not show me one salutary plant.

SELIM:

I am not a doctor, and you are not ill; but it seems to me I should be giving you a very good prescription if I said to you: "Put not your trust in all the inventions of charlatans, wors.h.i.+p G.o.d, be an honest man, and believe that two and two make four."

_NEW NOVELTIES_

It seems that the first words of Ovid's "Metamorphoses," _In nova fert animus_, are the motto of the human race. n.o.body is touched by the admirable spectacle of the sun which rises, or rather seems to rise, every day; everybody runs to see the smallest little meteor which appears for an instant in that acc.u.mulation of vapours, called the sky, that surround the earth.

An itinerant bookseller does not burden himself with a Virgil, with a Horace, but with a new book, even though it be detestable. He draws you aside and says to you: "Sir, do you want some books from Holland?"

From the beginning of the world women have complained of the fickleness that is imputed to them in favour of the first new object which presents itself, and whose novelty is often its only merit. Many ladies (it must be confessed, despite the infinite respect we have for them) have treated men as they complain they have themselves been treated; and the story of Gioconda is much older than Ariosto.

Perhaps this universal taste for novelty is one of nature's favours.

People cry to us: "Be content with what you have, desire nothing that is beyond your estate, restrain your curiosity, tame your intellectual disquiet." These are very good maxims; but if we had always followed them, we should still be eating acorns, we should be sleeping in the open air, and we should not have had Corneille, Racine, Moliere, Poussin, Lebrun, Lemoine or Pigalle.

_PHILOSOPHER_

Philosopher, _lover of wisdom_, that is to say, _of truth_. All philosophers have had this dual character; there is not one in antiquity who has not given mankind examples of virtue and lessons in moral truths. They have all contrived to be deceived about natural philosophy; but natural philosophy is so little necessary for the conduct of life, that the philosophers had no need of it. It has taken centuries to learn a part of nature's laws. One day was sufficient for a wise man to learn the duties of man.

The philosopher is not enthusiastic; he does not set himself up as a prophet; he does not say that he is inspired by the G.o.ds. Thus I shall not put in the rank of philosophers either the ancient Zarathustra, or Hermes, or the ancient Orpheus, or any of those legislators of whom the nations of Chaldea, Persia, Syria, Egypt and Greece boasted. Those who styled themselves children of the G.o.ds were the fathers of imposture; and if they used lies for the teaching of truths, they were unworthy of teaching them; they were not philosophers; they were at best very prudent liars.

By what fatality, shameful maybe for the Western peoples, is it necessary to go to the far Orient to find a wise man who is simple, unostentatious, free from imposture, who taught men to live happily six hundred years before our vulgar era, at a time when the whole of the North was ignorant of the usage of letters, and when the Greeks were barely beginning to distinguish themselves by their wisdom?

This wise man is Confucius, who being legislator never wanted to deceive men. What more beautiful rule of conduct has ever been given since him in the whole world?

"Rule a state as you rule a family; one can only govern one's family well by setting the example.

"Virtue should be common to both husbandman and monarch.

"Apply thyself to the trouble of preventing crimes in order to lessen the trouble of punis.h.i.+ng them.

"Under the good kings Yao and Xu the Chinese were good; under the bad kings Kie and Chu they were wicked.

"Do to others as to thyself.

"Love all men; but cherish honest people. Forget injuries, and never kindnesses.

"I have seen men incapable of study; I have never seen them incapable of virtue."

Let us admit that there is no legislator who has proclaimed truths more useful to the human race.

A host of Greek philosophers have since taught an equally pure moral philosophy. If they had limited themselves to their empty systems of natural philosophy, their names would be p.r.o.nounced to-day in mockery only. If they are still respected, it is because they were just and that they taught men to be so.

One cannot read certain pa.s.sages of Plato, and notably the admirable exordium of the laws of Zaleucus, without feeling in one's heart the love of honourable and generous actions. The Romans have their Cicero, who alone is worth perhaps all the philosophers of Greece. After him come men still more worthy of respect, but whom one almost despairs of imitating; Epictetus in bondage, the Antonines and the Julians on the throne.

Which is the citizen among us who would deprive himself, like Julian, Antoninus and Marcus Aurelius, of all the delicacies of our flabby and effeminate lives? who would sleep as they did on the ground? who would impose on himself their frugality? who, as they did, would march barefoot and bareheaded at the head of the armies, exposed now to the heat of the sun, now to the h.o.a.r-frost? who would command all their pa.s.sions as they did? There are pious men among us; but where are the wise men? where are the resolute, just and tolerant souls?

There have been philosophers of the study in France; and all, except Montaigne, have been persecuted. It is, I think, the last degree of the malignity of our nature, to wish to oppress these very philosophers who would correct it.

I quite understand that the fanatics of one sect slaughter the enthusiasts of another sect, that the Franciscans hate the Dominicans, and that a bad artist intrigues to ruin one who surpa.s.ses him; but that the wise Charron should have been threatened with the loss of his life, that the learned and generous Ramus should have been a.s.sa.s.sinated, that Descartes should have been forced to flee to Holland to escape the fury of the ignorant, that Ga.s.sendi should have been obliged to withdraw several times to Digne, far from the calumnies of Paris; these things are a nation's eternal shame.

_POWER_, _OMNIPOTENCE_

I suppose that the man who reads this article is convinced that this world is formed with intelligence, and that a little astronomy and anatomy suffices to make this universal and supreme intelligence admired.

Can he know by himself if this intelligence is omnipotent, that is to say, infinitely powerful? Has he the least notion of the infinite, to understand what is an infinite power?

The celebrated historian philosopher, David Hume, says in "Particular Providence": "A weight of ten ounces is lifted in a balance by another weight; therefore this other weight is of more than ten ounces; but one can adduce no reason why it should weigh a hundred ounces."

One can say likewise: You recognize a supreme intelligence strong enough to form you, to preserve you for a limited time, to reward you, to punish you. Do you know enough of this power to demonstrate that it can do still more?

How can you prove by your reason that this being can do more than he has done?

The life of all animals is short. Could he make it longer?

All animals are the prey of each other: everything is born to be devoured. Could he form without destroying?

You do not know what nature is. You cannot therefore know if nature has not forced him to do only the things he has done.

This globe is only a vast field of destruction and carnage. Either the great Being has been able to make of it an eternal abode of delight for all sentient beings, or He has not been able. If He has been able and if He has not done so, fear to regard him as malevolent; but if He has not been able, fear not to look on Him as a very great power, circ.u.mscribed by nature in His limits.

Whether or no His power is infinite does not regard you. It is a matter of indifference to a subject whether his master possesses five hundred leagues of land or five thousand; he is subject neither more nor less.