Вольтер
A Philosophical Dictionary, Volume 09
SCROFULA
It has been pretended that divine power is appealed to in regard to this malady, because it is scarcely in human power to cure it.
Possibly some monks began by supposing that kings, in their character of representatives of the divinity, possessed the privilege of curing scrofula, by touching the patients with their anointed hands. But why not bestow a similar power on emperors, whose dignity surpasses that of kings, or on popes, who call themselves the masters of emperors, and who are more than simple images of God, being His vicars on earth? It is possible, that some imaginary dreamer of Normandy, in order to render the usurpation of William the Bastard the more respectable, conceded to him, in quality of God's representative, the faculty of curing scrofula by the tip of his finger.
It was some time after William that this usage became established. We must not gratify the kings of England with this gift, and refuse it to those of France, their liege lords. This would be in defiance of the respect due to the feudal system. In short, this power is traced up to Edward the Confessor in England, and to Clovis in France.
The only testimony, in the least degree credible, of the antiquity of this usage, is to be found in the writings in favor of the house of Lancaster, composed by the judge, Sir John Fortescue, under Henry VI., who was recognized king of France at Paris in his cradle, and then king of England, but who lost both kingdoms. Sir John Fortescue asserts, that from time immemorial, the kings of England were in possession of the power of curing scrofula by their touch. We cannot perceive, however, that this pretension rendered their persons more sacred in the wars between the roses.
Queens consort could not cure scrofula, because they were not anointed in the hands, like the kings: but Elizabeth, a queen regnant and anointed, cured it without difficulty.
A sad thing happened to Mortorillo the Calabrian, whom we denominate St. Francis de Paulo. King Louis XI. brought him to Plessis les Tours to cure him of his tendency to apoplexy, and the saint arrived afflicted by scrofula.
"Ipse fuit detentus gravi, inflatura, quam in parte inferiori, genæ suæ dextrae circa guttur patiebatur. Chirugii dicebant, mortum esse scrofarum."
The saint cured not the king, and the king cured not the saint.
When the king of England, James II., was conducted from Rochester to Whitehall, somebody proposed that he should exhibit a proof of genuine royalty, as for instance, that of touching for the evil; but no one was presented to him. He departed to exercise his sovereignty in France at St. Germain, where he touched some Hibernians. His daughter Mary, King William, Queen Anne, and the kings of the house of Brunswick have cured nobody. This sacred gift departed when people began to reason.
SECT
SECTION I
Every sect, of whatever opinion it may be, is a rallying point for doubt and error. Scotists, Thomists, Realists, Nominalists, Papists, Calvinists, Molinists, and Jansenists, are only warlike appellations.
There is no sect in geometry; we never say: A Euclidian, an Archimedian. When truth is evident, it is impossible to divide people into parties and factions. Nobody disputes that it is broad day at noon.
That part of astronomy which determines the course of the stars, and the return of eclipses, being now known, there is no longer any dispute among astronomers.
It is similar with a small number of truths, which are similarly established; but if you are a Mahometan, as there are many men who are not Mahometans, you may possibly be in error.
What would be the true religion, if Christianity did not exist? That in which there would be no sects; that in which all minds necessarily agreed.
Now, in what doctrine are all minds agreed? In the adoration of one God, and in probity. All the philosophers who have professed a religion have said at all times: "There is a God, and He must be just." Behold then the universal religion, established throughout all time and among all men! The point then in which all agree is true; the systems in regard to which all differ are false.
My sect is the best, says a Brahmin. But, my good friend, if thy sect is the best, it is necessary; for if not absolutely necessary, thou must confess that it is useless. If, on the contrary, it is necessary, it must be so to all men; how then is it that all men possess not what is absolutely necessary to them? How is it that the rest of the world laughs at thee and thy Brahma?
When Zoroaster, Hermes, Orpheus, Minos, and all the great men say: Let us worship God, and be just, no one laughs; but all the world sneers at him who pretends, that to please God it is proper to die holding a cow by the tail; at him who cuts off a particle of foreskin for the same purpose; at him who consecrates crocodiles and onions; at him who attaches eternal salvation to the bones of dead men carried underneath the shirt, or to a plenary indulgence purchased at Rome for two sous and a half.
Whence this universal assemblage of laughing and hissing from one end of the universe to the other? It must be that the things which all the world derides are not evident truths. What shall we say to a secretary of Sejanus, who dedicates to Petronius a book, in a confused and involved style, entitled "The Truth of the Sibylline Oracles, Proved from Facts."
This secretary at first proves to you, that God sent upon earth many Sibyls, one after the other, having no other means of instructing men. It is demonstrated, that God communicated with these Sibyls, because the word "sibyl" signifies "Council of God." They ought to live a long time, for this privilege at least belongs to persons with whom God communicates. They amounted to twelve, because this number is sacred. They certainly predicted all the events in the world, because Tarquin the Proud bought their book from an old woman for a hundred crowns. What unbeliever, exclaims the secretary, can deny all these evident facts, which took place in one corner of the earth, in the face of all the world? Who can deny the accomplishment of their prophecies? Has not Virgil himself cited the predictions of the Sibyls? If we have not the first copies of the Sibylline books, written at a time when no one could read and write, we have authentic copies. Impiety must be silent before such proofs. Thus spoke Houteville to Sejanus, and hoped to obtain by it the place of chief augur, with a revenue of fifty thousand livres; but he obtained nothing.
That which my sect teaches me is obscure, I confess it, exclaims a fanatic; and it is in consequence of that obscurity that I must believe it; for it says itself that it abounds in obscurities. My sect is extravagant, therefore it is divine; for how, appearing so insane, would it otherwise have been embraced by so many people. It is precisely like the Koran, which the Sonnites say presents at once the face of an angel and that of a beast. Be not scandalized at the muzzle of the beast, but revere the face of the angel. Thus spoke this madman; but a fanatic of another sect replied to the first fanatic: It is thou who art the beast, and I who am the angel.
Now who will judge this process, and decide between these two inspired personages? The reasonable and impartial man who is learned in a science which is not that of words; the man divested of prejudice, and a lover of truth and of justice; the man, in fine, who is not a beast, and who pretends not to be an angel.
SECTION II
Sect and error are synonymous terms. Thou art a peripatetic and I a Platonist; we are therefore both in the wrong; for thou opposest Plato, because his chimeras repel thee; and I fly from Aristotle, because it appears to me that he knew not what he said. If the one or the other had demonstrated the truth, there would have been an end of sect. To declare for the opinion of one in opposition to that of another, is to take part in a civil war. There is no sect in mathematics or experimental philosophy: a man who examines the relation between a cone and a sphere is not of the sect of Archimedes; and he who perceived that the square of the hypotenuse of a right-angled triangle is equal to the sum of the squares of the other two sides, is not in consequence a Pythagorean.
When we say that the blood circulates, that the air is weighty, that the rays of the sun are a bundle of seven refrangible rays, it follows not that we are of the sect of Harvey, of Torricelli, or of Newton; we simply acquiesce in the truths which they demonstrate, and the whole universe will be of the same opinion.
Such is the character of truth, which belongs to all time and to all men. It is only to be produced to be acknowledged, and admits of no opposition. A long dispute signifies that both parties are in error.
SELF-LOVE
Nicole, in his "Moral Essays," written after two or three thousand volumes on morals (Treatise on Charity, chap, ii.), says, that "by means of the gibbets and tortures which are established in common, the tyrannical designs of the self-love of each individual are repressed."
I will not examine whether we have gibbets in common, as we have fields and woods in common, and a common purse, or if thoughts are repressed by wheels; but it seems to me very strange that Nicole has taken highway robbery and murder for self-love. The distinctions must be a little more examined. He who should say that Nero killed his mother from self-love, that Cartouche had much self-love, would not express himself very correctly. Self-love is not a wickedness; it is a sentiment natural to all men; it is much more the neighbor of vanity than of crime.
A beggar of the suburbs of Madrid boldly asked alms; a passenger said to him: Are you not ashamed to carry on this infamous trade, when you can work? Sir, replied the mendicant, I ask you for money, and not for advice; and turned his back on him with Castilian dignity. This gentleman was a haughty beggar; his vanity was wounded by very little: he asked alms for love of himself, and would not suffer the reprimand from a still greater love of himself.
A missionary, travelling in India, met a fakir loaded with chains, naked as an ape, lying on his stomach, and lashing himself for the sins of his countrymen, the Indians, who gave him some coins of the country. What a renouncement of himself! said one of the spectators. Renouncement of myself! said the fakir, learn that I only lash myself in this world to serve you the same in the next, when you will be the horses and I the rider.
Those who said that love of ourselves is the basis of all our sentiments and actions were right; and as it has not been written to prove to men that they have a face, there is no occasion to prove to them that they possess self-love. This self-love is the instrument of our preservation; it resembles the provision for the perpetuity of mankind; it is necessary, it is dear to us, it gives us pleasure, and we must conceal it.
SENSATION
Oysters, it is said, have two senses; moles four; all other animals, like man, five. Some people contend for a sixth, but it is evident that the voluptuous sensation to which they allude is reducible to that of touch; and that five senses are our lot. It is impossible for us to imagine anything beyond them, or to desire out of their range.
It may be, that in other globes the inhabitants possess sensations of which we can form no idea. It is possible that the number of our senses augments from globe to globe, and that an existence with innumerable and perfect senses will be the final attainment of all being.
But with respect to ourselves and our five senses, what is the extent of our capacity? We constantly feel in spite of ourselves, and never because we will do so: it is impossible for us to avoid having the sensation which our nature ordains when any object excites it. The sensation is within us, but depends not upon ourselves. We receive it, but how do we receive it? It is evident that there is no connection between the stricken air, the words which I sing, and the impression which these words make upon my brain.
We are astonished at thought, but sensation is equally wonderful. A divine power is as manifest in the sensation of the meanest of insects as in the brain of Newton. In the meantime, if a thousand animals die before our eyes, we are not anxious to know what becomes of their faculty of sensation, although it is as much the work of the Supreme Being as our own. We regard them as the machines of nature, created to perish, and to give place to others.
For what purpose and in what manner may their sensations exist, when they exist no longer? What need has the author of all things to preserve qualities, when the substance is destroyed? It is as reasonable to assert that the power of the plant called "sensitive," to withdraw its leaves towards its branches, exists when the plant is no more. You will ask, without doubt, in what manner the sensation of animals perishes with them, while the mind of man perishes not? I am too ignorant to solve this question. The eternal author of mind and of sensation alone knows how to give, and how to preserve them.
All antiquity maintains that our understanding contains nothing which has not been received by our senses. Descartes, on the contrary, asserts in his "Romances," that we have metaphysical ideas before we are acquainted with the nipple of our nurse. A faculty of theology proscribed this dogma, not because it was erroneous, but because it was new. Finally, however, it was adopted, because it had been destroyed by Locke, an English philosopher, and an Englishman must necessarily be in the wrong. In fine, after having so often changed opinion, the ancient opinion which declares that the senses are the inlets to the understanding is finally proscribed. This is acting like deeply indebted governments, who sometimes issue certain notes which are to pass current, and at other times cry them down; but for a long time no one will accept the notes of the said faculty of theology.
All the faculties in the world will never prevent a philosopher from perceiving that we commence by sensation, and that our memory is nothing but a continued sensation. A man born without his five senses would be destitute of all idea, supposing it possible for him to live. Metaphysical notions are obtained only through the senses; for how is a circle or a triangle to be measured, if a circle or a triangle has neither been touched nor seen? How form an imperfect notion of infinity, without a notion of limits? And how take away limits, without having either beheld or felt them?
Sensation includes all our faculties, says a great philosopher. What ought to be concluded from all this? You who read and think, pray conclude.
The Greeks invented the faculty "Psyche" for sensation, and the faculty "Nous" for mind. We are, unhappily, ignorant of the nature of these two faculties: we possess them, but their origin is no more known to us than to the oyster, the sea-nettle, the polypus, worms, or plants. By some inconceivable mechanism, sensitiveness is diffused throughout my body, and thought in my head alone. If the head be cut off, there will remain a very small chance of its solving a problem in geometry. In the meantime, your pineal gland, your fleshly body, in which abides your soul, exists for a long time without alteration, while your separated head is so full of animal spirits that it frequently exhibits motion after its removal from the trunk. It seems as if at this moment it possessed the most lively ideas, resembling the head of Orpheus, which still uttered melodious song, and chanted Eurydice, when cast into the waters of the Hebrus.
If we think no longer, after losing our heads, whence does it happen that the heart beats, and appears to be sensitive after being torn out?
We feel, you say, because all our nerves have their origin in the brain; and in the meantime, if you are trepanned, and a portion of your brain be thrown into the fire, you feel nothing the less. Men who can state the reason of all this are very clever.
SENTENCES (REMARKABLE)
On Natural Liberty
In several countries, and particularly in France, collections have been made of the juridical murders which tyranny, fanaticism, or even error and weakness, have committed with the sword of justice.
There are sentences of death which whole years of vengeance could scarcely expiate, and which will make all future ages tremble. Such are the sentences given against the natural king of Naples and Sicily, by the tribunal of Charles of Anjou; against John Huss and Jerome of Prague, by priests and monks; and against the king of England, Charles I., by fanatical citizens.
After these enormous crimes, formally committed, come the legal murders committed by indolence, stupidity, and superstition, and these are innumerable. We shall relate some of them in other articles.
In this class we must principally place the trials for witchcraft, and never forget that even in our days, in 1750, the sacerdotal justice of the bishop of Würzburg has condemned as a witch a nun, a girl of quality, to the punishment of fire. I here repeat this circumstance, which I have elsewhere mentioned, that it should not be forgotten. We forget too much and too soon.
Every day of the year I would have a public crier, instead of crying as in Germany and Holland what time it is – which is known very well without their crying – cry: It was on this day that, in the religious wars Magdeburg and all its inhabitants were reduced to ashes. It was on May 14th that Henry IV. was assassinated, only because he was not submissive to the pope; it was on such a day that such an abominable cruelty was perpetrated in your town, under the name of justice.
These continual advertisements would be very useful; but the judgments given in favor of innocence against persecutors should be cried with a much louder voice. For example, I propose, that every year, the two strongest throats which can be found in Paris and Toulouse shall cry these words in all the streets: It was on such a day that fifty magistrates of the council re-established the memory of John Calas, with a unanimous voice, and obtained for his family the favors of the king himself, in whose name John Calas had been condemned to the most horrible execution.
It would not be amiss to have another crier at the door of all the ministers, to say to all who came to demand lettres de cachet, in order to possess themselves of the property of their relations, friends, or dependents: Gentlemen, fear to seduce the minister by false statements, and to abuse the name of the king. It is dangerous to take it in vain. There was in the world one Gerbier, who defended the cause of the widow and orphan oppressed under the weight of a sacred name. It was he who, at the bar of the Parliament of Paris, obtained the abolishment of the Society of Jesus. Listen attentively to the lesson which he gave to the society of St. Bernard, conjointly with Master Loiseau, another protector of widows.
You must first know, that the reverend Bernardine fathers of Clairvaux possess seventeen thousand acres of wood, seven large forges, fourteen large farms, a quantity of fiefs, benefices, and even rights in foreign countries. The yearly revenue of the convent amounts to two hundred thousand livres. The treasure is immense; the abbot's palace is that of a prince. Nothing is more just; it is a poor recompense for the services which the Bernardines continually render to the State.
It happened, that a youth of seventeen years of age, named Castille, whose baptismal name was Bernard, believed, for that reason, that he should become a Bernardine. It is thus that we reason at seventeen, and sometimes at thirty. He went to pass his novitiate at Lorraine, in the abbey of Orval. When he was required to pronounce his vows, grace was wanting in him: he did not sign them; he departed and became a man again. He established himself at Paris, and at the end of thirty years, having made a little fortune, he married, and had children.
The reverend father, attorney of Clairvaux, named Mayeur, a worthy solicitor, brother of the abbot, having learned from a woman of pleasure at Paris, that this Castille was formerly a Bernardine, plotted to challenge him as a deserter – though he was not really engaged – to make his wife pass for his concubine, and to place his children in the hospital as bastards. He associated himself with another rogue, to divide the spoils. Both went to the court for lettres de cachet, exposed their grievances in the name of St. Bernard, obtained the letter, seized Bernard Castille, his wife, and their children, possessed themselves of all the property, and are now devouring it, you know where.
Bernard Castille was shut up at Orval in a dungeon, where he was executed after six months, for fear that he should demand justice. His wife was conducted to another dungeon, at St. Pelagie, a house for prostitutes. Of three children, one died in the hospital.
Things remained in this state for three years. At the end of this time, the wife of Castille obtained her enlargement. God is just: He gave a second husband to the widow. The husband, named Lannai, was a man of head, who discovered all the frauds, horrors, and crimes employed against his wife. They both entered into a suit against the monks. It is true, that brother Mayeur, who is called Dom Mayeur, was not hanged, but the convent of Clairvaux was condemned to pay forty thousand livres. There is no convent which would not rather see its attorney hanged than lose its money.
This history should teach you, gentlemen, to use much moderation in the fact of lettres de cachet. Know, that Master Elias de Beaumont, that celebrated defender of the memory of Calas, and Master Target that other protector of oppressed innocence, caused the man to pay a fine of twenty thousand francs, who by his intrigues had gained a lettre de cachet to seize upon the dying countess of Lancize, to drag her from the bosom of her family and divest her of all her titles.
When tribunals give such sentences as these, we hear clapping of hands from the extent of the grand chamber to the gates of Paris. Take care of yourselves, gentlemen; do not lightly demand lettres de cachet.
An Englishman, on reading this article, exclaimed, "What is a lettre de cachet?" We could never make him comprehend it.
