Voltaire: Treatise on Tolerance. Вольтер
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by this time, would have been a desert, covered with the unburied bodies of many different sects, slaughtered by one another, had not the Peace of Westphalia happily procured a liberty of conscience.
We have Jews in Bordeaux, in Mentz, and in Alsace; we have Lutherans, Molinists, and Jansenists amongst us; can we not then admit Protestants likewise under proper restrictions, nearly like those under which the Roman Catholics are permitted in England? The greater the number of different sects, the less danger is to be apprehended from any one in particular; they become weaker in proportion as they are more numerous, and are easily kept in subjection by those just laws which prohibit riotous assemblies, mutual insults, and seditions, and which the legislative power will always properly support in their full vigor.
We know that there are several heads of families, who have acquired great fortunes in foreign countries, who would be glad to return to their native country. These require only the protection of the law of nature, to have their marriages remain valid and their children secured in the enjoyment of their present property, and the right of succeeding to the inheritance of their fathers, together with protection for their persons. They ask no public places of worship; they aim not at the possession of civil employment, nor do they aspire to dignities either in Church or State; for no Roman Catholics can enjoy any of these, either in England or in any other Protestant country.13 In this case, therefore, there is no occasion for granting great privileges, or delivering strongholds into the hands of a faction, but only to suffer a quiet set of people to breathe their native air; to soften the rigor of some edicts, which in former times might perhaps have been necessary, but at present are no longer so. It is not for us to direct the ministry what it has to do; it is sufficient if we presume to plead the cause of an unfortunate and distressed people.
Many and easy are the methods to render these people useful to the state, and to prevent them from ever becoming dangerous; the wisdom of the legislature supported by the military force, will certainly find out these methods, which other nations have employed with so much success.
It is certain that there is still a number of enthusiasts among the lower kind of Calvinists; but, on the other hand, it is no less certain that there is still a greater number among the lower kind of bigoted Roman Catholics. The dregs of the madmen of St. Médard are passed over unnoticed in the nation, while the greatest pains are taken to exterminate the Calvinist prophets. The most certain means to lessen the number of the mad of both sorts, if any still remain, is to leave them entirely to the care of reason, which will infallibly enlighten the understanding in the long run, though she may be slow in her operations. Reason goes mildly to work, she persuades with humanity, she inspires mutual indulgence and forbearance, she stifles the voice of discord, establishes the rule of virtue and sobriety, and disposes those to pay a ready obedience to the laws who might start from the hand of power when exerted to enforce them. Besides, are we to hold for nothing that contempt and ridicule which enthusiasm everywhere meets with in the present enlightened age from persons of rank and education? This very contempt is the most powerful barrier that can be opposed to the extravagancies of all sectaries. Past times are as though they never had been. We should always direct our views from the point where we ourselves at present are, and from that to which other nations have attained.
There has been a time in which it was thought a duty to issue edicts against all such as taught a doctrine contrary to the categories of Aristotle, or who opposed the abhorrence of a vacuum, quiddities, or the whole or the part of a thing. There are above a hundred volumes in Europe containing the writings of civilians against magic, and the manner of distinguishing real sorcerers from pretended ones. The excommunication of grasshoppers and other insects hurtful to the fruits of the earth was formerly much in use, and is still to be found in several rituals; that custom is now laid aside, and Aristotle, with his sorcerers, and the grasshoppers are left to themselves. Innumerable are the examples of these grave follies, which formerly were deemed of great importance; others have succeeded from time to time, but as soon as they have had their effect, and people begin to grow weary of them, they pass away and are no more heard of. If any one were, at present, to take it into his head to turn Eutychian, Nestorian, or Manichæan, what would be the consequence? We should laugh at him in the same manner as at a person who should appear dressed after the ancient fashion, with a great ruff and slashed sleeves.
The first thing that opened the eyes of our nation was when the Jesuits Letellier and Doucin drew up the bull Unigenitus, and sent it to the Court of Rome, imagining they lived still in those times of ignorance in which people adopted, without examination, the most absurd assertions. They even dared to proscribe a proposition, which is universally true in all cases and in all times, “that the dread of an unjust excommunication ought not to hinder any one from doing his duty.” This was, in fact, proscribing reason, the liberties of the Gallican church, and the very foundation of all morality; it was saying to mankind: “God commands you never to do your duty when you are apprehensive of suffering any injustice.” Never was so gross an insult offered to common sense, and yet this never occurred to these correspondents of the Church of Rome. Nay, they even persuaded that court that this bull was necessary, that the nation desired it. Accordingly it was signed, sealed, and sent back to France; and every one knows the consequences; assuredly, had they been foreseen, this bull would have been mitigated. Very warm disputes ensued upon it; but, however, by the great prudence and goodness of the king, they were at length appeased.
It is much the same with regard to most of those points in which the Protestants and we at present differ; some of them are of little or no consequence; others again are more serious; but even in these latter, the rage of disputation is so far subsided that the Protestants nowadays no longer preach upon controversial points in any of their churches.
Let us then seize this period of disgust or satiety for such matters, or, rather, indeed, of the prevalence of reason, as an epoch for restoring the public tranquillity, of which it seems to be a pleasing earnest. Controversy, that epidemical malady, is now in its decline, and requires nothing more than a gentle regimen. In a word, it is the interest of the state that these wandering sects, who have so long lived as aliens to their father’s house, on their returning in a submissive and peaceable manner, should meet with a favorable reception; humanity seems to demand this, reason advises it, and good policy can have nothing to apprehend from it.
Chapter VI.
If Non-Toleration Is Agreeable To The Law Of Nature And Of Society.
The law of nature is that which nature points out to all mankind. You have brought up a child, that child owes you a respect as its parent, and gratitude as its benefactor. You have a right over the productions of the earth which you have raised by the labor of your own hands; you have given and received a promise; that promise ought to be kept.
The law of society can have no other foundation in any case than on the law of nature. “Do not that to another which thou wouldst not he should do unto thee,” is the great and universal principle of both throughout the earth; now, agreeably to this principle, can one man say to another: “Believe that which I believe, and which thou thyself canst not believe, or thou shalt die?” And yet this is what is every day said in Portugal, in Spain, and in Goa. In some other countries, indeed, they now content themselves with saying, “Believe as I do, or I will hold thee in abhorrence; believe like me, or I will do thee all the evil I can; wretch, thou art not of my religion, and therefore thou hast no religion at all, and oughtest to be held in execration by thy neighbors, thy city, and thy province.”
If the law of society directs such a conduct, the Japanese ought then to hold the Chinese in detestation; the latter the Siamese, who should persecute the inhabitants of the Ganges; and they fall upon those of India; the Mogul should put to death the first Malabar he found in his kingdom; the Malabar should poniard the Persian; the Persian massacre the Turk; and, all together, should fall upon us Christians, who have so many ages been cutting one another’s throats.
The law of persecution then is equally absurd and barbarous; it is the law of tigers; nay, it is even still more savage, for tigers destroy only for