Voltaire's Philosophical Dictionary Part 19

There remain records of another kind, which serve to establish merely the remote antiquity of certain peoples, and which precede all the known epochs, and all the books; these are the prodigies of architecture, like the pyramids and the palaces of Egypt, which have resisted time.

Herodotus, who lived two thousand two hundred years ago, and who had seen them, was not able to learn from the Egyptian priests at what time they had been erected.

It is difficult to give to the most ancient of the pyramids less than four thousand years of antiquity; but one must consider that these efforts of the ostentation of the kings could only have been commenced long after the establishment of the towns. But to build towns in a land inundated every year, let us always remark that it was first necessary to raise the land of the towns on piles in this land of mud, and to render them inaccessible to the flood; it was essential, before taking this necessary course, and before being in a state to attempt these great works, for the people to have practised retreating during the rising of the Nile, amid the rocks which form two chains right and left of this river. It was necessary for these mustered peoples to have the instruments for tilling, those of architecture, a knowledge of surveying, with laws and a police. All this necessarily requires a prodigious s.p.a.ce of time. We see by the long details which face every day the most necessary and the smallest of our undertakings, how difficult it is to do great things, and it needs not only indefatigable stubbornness, but several generations animated with this stubbornness.

However, whether it be Menes, Thaut or Cheops, or Rameses who erected one or two of these prodigious ma.s.ses, we shall not be the more instructed of the history of ancient Egypt: the language of this people is lost. We therefore know nothing but that before the most ancient historians there was matter for making an ancient history.

_IGNORANCE_

I am ignorant of how I was formed, and of how I was born. For a quarter of my life I was absolutely ignorant of the reasons for all that I saw, heard and felt, and I was nothing but a parrot at whom other parrots chattered.

When I looked round me and within me, I conceived that something exists for all eternity; since there are beings who exist to-day, I concluded that there is a being who is necessary and necessarily eternal. Thus, the first step I took to emerge from my ignorance crossed the boundaries of all the centuries.

But when I tried to walk in this infinite quarry open before me, I could neither find a single path, nor discern plainly a single object; and from the leap I made to contemplate eternity, I fell back again into the abyss of my ignorance.

I saw what was called "matter," from the star Sirius and the stars of the Milky Way, as distant from Sirius as Sirius is from us, right to the last atom that can be perceived with the microscope, and I am ignorant as to what matter is.

The light which let me see all these beings is unknown to me; I can, with the help of a prism, dissect this light, and divide it into seven pencils of rays; but I cannot divide these pencils; I am ignorant of what they are composed. Light is of the nature of matter, since it has movement and makes an impression on objects; but it does not tend toward a centre like all bodies: on the contrary, it escapes invincibly from the centre, whereas all matter bears towards its centre. Light seems penetrable, and matter is impenetrable. Is this light matter? is it not matter? with what innumerable properties can it be endowed? I am ignorant thereof.

Is this substance which is so brilliant, so swift and so unknown, are these other substances which roll in the immensity of s.p.a.ce, eternal as they seem infinite? I have no idea. Has a necessary being, of sovereign intelligence, created them out of nothing, or has he arranged them? did he produce this order in Time or before Time? What even is this Time of which I speak? I cannot define it. O G.o.d! Teach me, for I am enlightened neither by other men's darkness nor by my own.

What is sensation? How have I received it? what connection is there between the air which strikes my ear and the sensation of sound? between this body and the sensation of colour? I am profoundly ignorant thereof, and I shall always be ignorant thereof.

What is thought? where does it dwell? how is it formed? who gives me thought during my sleep? is it by virtue of my will that I think? But always during my sleep, and often while I am awake, I have ideas in spite of myself. These ideas, long forgotten, long relegated to the back shop of my brain, issue from it without my interfering, and present themselves to my memory, which makes vain efforts to recall them.

External objects have not the power to form ideas in me, for one does not give oneself what one has not; I am too sensible that it is not I who give them to me, for they are born without my orders. Who produces them in me? whence do they come? whither do they go? Fugitive phantoms, what invisible hand produces you and causes you to disappear?

Why, alone of all animals, has man the mania for dominating his fellow-men?

Why and how has it been possible that of a hundred thousand million men more than ninety-nine have been immolated to this mania?

How is reason so precious a gift that we would not lose it for anything in the world? and how has this reason served only to make us the most unhappy of all beings?

Whence comes it that loving truth pa.s.sionately, we are always betrayed to the most gross impostures?

Why is life still loved by this crowd of Indians deceived and enslaved by the bonzes, crushed by a Tartar's descendants, overburdened with work, groaning in want, a.s.sailed by disease, exposed to every scourge?

Whence comes evil, and why does evil exist?

O atoms of a day! O my companions in infinite littleness, born like me to suffer everything and to be ignorant of everything, are there enough madmen among you to believe that they know all these things? No, there are not; no, at the bottom of your hearts you feel your nonent.i.ty as I render justice to mine. But you are arrogant enough to want people to embrace your vain systems; unable to be tyrants over our bodies, you claim to be tyrants over our souls.

_THE IMPIOUS_

Who are the impious? those who give a white beard, feet and hands to the Being of beings, to the great Demiourgos, to the eternal intelligence by which nature is governed. But they are only excusably impious, poor impious people against whom one must not grow wroth.

If even they paint the great incomprehensible Being born on a cloud which can bear nothing; if they are foolish enough to put G.o.d in a mist, in the rain, or on a mountain, and to surround him with little chubby, flushed faces accompanied by two wings; I laugh and I pardon them with all my heart.

The impious persons who attribute to the Being of beings preposterous predictions and injustices would anger me if this great Being had not given me a reason which quells my wrath. The silly fanatic repeats to me, after others, that it is not for us to judge what is reasonable and just in the great Being, that His reason is not like our reason, that His justice is not like our justice. Eh! how, you mad demoniac, do you want me to judge justice and reason otherwise than by the notions I have of them? do you want me to walk otherwise than with my feet, and to speak otherwise than with my mouth?

The impious man who supposes the great Being jealous, arrogant, malignant, vindictive, is more dangerous. I would not want to sleep under the same roof as this man.

But how would you treat the impious man who says to you: "See only through my eyes, do not think; I announce to you a tyrannical G.o.d who has made me to be your tyrant; I am his well-beloved: during all eternity he will torture millions of his creatures whom he detests in order to gladden me; I shall be your master in this world, and I shall laugh at your torments in the other."

Do you not feel an itching to thrash this cruel, impious fellow? If you are born gentle, will you not run with all your might to the west when this barbarian utters his atrocious reveries in the east?

_JOAN OF ARC_

It is meet that the reader should be acquainted with the true history of Joan of Arc surnamed "the Maid." The details of her adventure are very little known and may give readers pleasure; here they are.

Paul Jove says that the courage of the French was stimulated by this girl, and takes good care not to believe her inspired. Neither Robert, Gaguin, Paul Emile, Polydore Vergile, Genebrard, Philip of Bergamo, Papyre Ma.s.son, nor even Mariana, say that she was sent by G.o.d; and even though Mariana the Jesuit had said it, that would not deceive me.

Mezerai relates "that the prince of the celestial militia appeared to her." I am sorry for Mezerai, and I ask pardon of the prince of the celestial militia.

Most of our historians, who copy each other, suppose that the Maid uttered prophecies, and that her prophecies were accomplished. She is made to say that "she will drive the English out of the kingdom," and they were still there five years after her death. She is said to have written a long letter to the King of England, and a.s.suredly she could neither read nor write; such an education was not given to an inn servant in the Barois; and the information laid against her states that she could not sign her name.

But, it is said, she found a rusted sword, the blade of which was engraved with five golden _fleurs-de-lis_; and this sword was hidden in the church of Sainte Catherine de Fierbois at Tours. There, certainly is a great miracle!

Poor Joan of Arc having been captured by the English, despite her prophecies and her miracles, maintained first of all in her cross-examination that St. Catherine and St. Marguerite had honoured her with many revelations. I am astonished that she never said anything of her talks with the prince of the celestial militia. These two saints apparently liked talking better than St. Michael. Her judges thought her a sorceress, she thought herself inspired.

One great proof that Charles VII.'s captains made use of the marvellous in order to encourage the soldiers, in the deplorable state to which France was reduced, is that Saintrailles had his shepherd, as the Comte de Dunois had his shepherdess. The shepherd made prophecies on one side, while the shepherdess made them on the other.

But unfortunately the Comte de Dunois' prophetess was captured at the siege of Compiegne by a b.a.s.t.a.r.d of Vendome, and Saintrailles' prophet was captured by Talbot. The gallant Talbot was far from having the shepherd burned. This Talbot was one of those true Englishmen who scorn superst.i.tion, and who have not the fanaticism for punishing fanatics.

This, it seems to me, is what the historians should have observed, and what they have neglected.

The Maid was taken to Jean de Luxembourg, Comte de Ligny. She was shut up in the fortress of Beaulieu, then in that of Beaurevoir, and from there in that of Crotoy in Picardy.

First of all Pierre Cauchon, Bishop of Beauvais, who was of the King of England's party against his own legitimate king, claims the Maid as a sorceress arrested on the limits of his diocese. He wishes to judge her as a sorceress. He supported the right he claimed by a downright lie.

Joan had been captured on the territory of the bishopric of Noyon: and neither the Bishop of Beauvais, nor the Bishop of Noyon a.s.suredly had the right of condemning anybody, and still less of committing to death a subject of the Duke of Lorraine, and a warrior in the pay of the King of France.

There was at that time (who would believe it?) a vicar-general of the Inquisition in France, by name Brother Martin.[8] It was one of the most horrible effects of the total subversion of that unfortunate country.

Brother Martin claimed the prisoner as smelling of heresy (_odorantem haeresim_). He called upon the Duke of Burgundy and the Comte de Ligny, "by the right of his office, and of the authority given to him by the Holy See, to deliver Joan to the Holy Inquisition."

The Sorbonne hastened to support Brother Martin, and wrote to the Duke of Burgundy and to Jean de Luxembourg--"You have used your n.o.ble power to apprehend this woman who calls herself the Maid, by means of whom the honour of G.o.d has been immeasurably offended, the faith exceedingly hurt, and the Church too greatly dishonoured; for by reason of her, idolatry, errors, bad doctrine, and other inestimable evils have ensued in this kingdom ... but what this woman has done would be of small account, if did not ensue what is meet for satisfying the offence perpetrated by her against our gentle Creator and His faith, and the Holy Church with her other innumerable misdeeds ... and it would be intolerable offence against the divine majesty if it happened that this woman were freed."[9]

Finally, the Maid was awarded to Jean Cauchon whom people called the unworthy bishop, the unworthy Frenchman, and the unworthy man. Jean de Luxembourg sold the Maid to Cauchon and the English for ten thousand livres, and the Duke of Bedford paid them. The Sorbonne, the bishop and Brother Martin, then presented a new pet.i.tion to this Duke of Bedford, regent of France, "in honour of our Lord and Saviour Jesus Christ, for that the said Joan may be briefly put into the hands of the Church."

Joan was led to Rouen. The archbishopric was vacant at that time, and the chapter permitted the Bishop of Beauvais to _work_ in the town.

(_Besogner_ is the term which was used.) He chose as a.s.sessors nine doctors of the Sorbonne with thirty-five other a.s.sistants, abbots or monks. The vicar of the Inquisition, Martin, presided with Cauchon; and as he was only a vicar, he had but second place.