The Philosophy of Voltaire - Collected Works: Treatise On Tolerance, Philosophical Dictionary, Candide, Letters on England, Plato's Dream, Dialogues, The Study of Nature, Ancient Faith and Fable…. Вольтер
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to the Brahmins for the idea of the fall of celestial beings revolting against the Sovereign of Nature; and it was probably from them that the Greeks took the fable of the Titans; and lastly, from them it was that the Jews, in the first century of our era, took the idea of Lucifer's revolt.
How could these Indians suppose a rebellion in heaven without having seen one on earth? Such a leap from the human to the divine nature is difficult of comprehension. We usually step from what is known to what is unknown.
A war of giants would not be imagined, until some men more robust than the rest had been seen to tyrannize over their fellow-men. To imagine the like in heaven, the Brahmins must either have experienced violent discords among themselves, or at least have witnessed them among their neighbors.
Be that as it may, it is an astonishing phenomenon that a society of men who had never made war should have invented a sort of war carried on in imaginary space, or in a globe distant from our own, or in what is called the firmament—the empyrean. But let it be carefully observed, that in this revolt of the celestial beings against their Sovereign, there were no blows given, no celestial blood spilled, no mountains thrown at one another's heads, no angels deft in twain, as in Milton's sublime and grotesque poem.
According to the Shastah, it was only a formal disobedience of the orders of the Most High, which God punished by relegating the rebellious angels to a vast place of darkness called Onderah, for the term of a whole mononthour. A mononthour is a hundred and twenty-six millions of our years. But God vouchsafed to pardon the guilty at the end of five thousand years, and their Onderah was nothing more than a purgatory.
He turned them into Mhurd, or men, and placed them on our globe, on condition that they should not eat animals, nor cohabit with the males of their new species, on pain of returning to the Onderah.
These are the principal articles of the Brahmin faith, which has endured without intermission from time immemorial to the present day.
This is but a small part of the ancient cosmogony of the Brahmins. Their rites, their pagods, prove that among them all was allegorical. They still represent Virtue in the form of a woman with ten arms, combating ten mortal sins typified by monsters. Our missionaries were acute enough to take this image of Virtue for that of the devil, and affirm that the devil is worshipped in India. We have never visited that people but to enrich ourselves and calumniate them.
The Metempsychosis of the Brahmins.
The doctrine of the metempsychosis comes from an ancient law of feeding on cow's milk as well as on vegetables, fruits, and rice. It seemed horrible to the Brahmins to kill and eat their feeder; and they had soon the same respect for goats, sheep, and all other animals: they believed them to be animated by the rebellious angels, who were completing their purification in the bodies of beasts as well as in those of men. The nature of the climate seconded, or rather originated this law. A burning atmosphere creates a necessity for refreshing food, and inspires horror for our custom of stowing carcasses in our stomachs.
The opinion that beasts have souls was general throughout the East, and we find vestiges of it in the ancient sacred writings. In the book of Genesis, God forbids men to eat "their flesh with their blood and their soul." Such is the import of the Hebrew text. "I will avenge," says he, "the blood of your souls on the claws of beasts and the hands of men." In Leviticus he says, "The soul of the flesh is in the blood." He does more; he makes a solemn compact with man and with all animals, which supposes an intelligence in the latter.
In much later times, Ecclesiasticus formally says, "God shows that man is like to the beasts; for men die like beasts; their condition is equal; as man dies, so also dies the beast. They breathe alike. There is nothing in man more than in the beast." Jonah, when he went to preach at Nineveh, made both men and beasts fast.
All ancient authors, sacred books as well as profane, attribute knowledge to the beasts; and several make them speak. It is not then to be wondered at that the Brahmins, and after them the Pythagoreans, believed that souls passed successively into the bodies of beasts and of men; consequently they persuaded themselves, or at least they said, that the souls of the guilty angels, in order to finish their purgation, belonged sometimes to beasts, sometimes to men. This is a part of the romance of the Jesuit Bougeant, who imagined that the devils are spirits sent into the bodies of animals. Thus, in our day, and at the extremity of the west, a Jesuit unconsciously revives an article of the faith of the most ancient Oriental priests.
The Self-burning of Men and Women among the Brahmins.
The Brahmins of the present day, who do all that the ancient Brahmins did, have, we know, retained this horrible custom. Whence is it that, among a people who have never shed the blood of men or of animals, the finest act of devotion is a public self-burning? Superstition, the great uniter of contraries, is the only source of these frightful sacrifices, the custom of which is much more ancient than the laws of any known people.
The Brahmins assert that their great prophet Brahma, the son of God, descended among men, and had seyeral wives; and that after his death, the wife who loved him the most burned herself on his funeral pile, that she might join him in heaven. Did this woman really burn herself, as it is said that Portia, the wife of Brutus, swallowed burning coals, in order to be reunited to her husband? or is this a fable invented by the priests? Was there a Brahma, who really gave himself out as a prophet and son of God? It is likely that there was a Brahma, as there afterwards were a Zoroaster and a Bacchus. Fable seized upon their history, as she has everywhere constantly done.
No sooner does the wife of the son of God burn herself, than ladies of meaner condition must burn themselves likewise. But how are they to find their husbands again, who are become horses, elephants, hawks, etc.? How are they to distinguish the precise beast, which the defunct animates? how recognize him and be still his wife? This difficulty does not in the least embarrass the Hindoo theologians; they easily find a distinguo—a solution in sensu composito—in sensu diviso. The metempsychosis is only for common people; for other souls they have a sublimer doctrine. These souls, being those of the once rebel angels, go about purifying themselves; those of the women who immolate themselves are beatified, and find their husbands ready-purified. In short, the priests are right, and the women burn themselves.
This dreadful fanaticism has existed for more than four thousand years, amongst a mild people, who would fear to kill a grasshopper. The priests cannot force a widow to burn herself; for the invariable law is, that the self-devotion must be absolutely voluntary. The longest married of the wives of the deceased has the first refusal of the honor of mounting the funeral-pile; if she is not inclined, the second presents herself; and so of the rest. It is said, that on one occasion seventeen burned themselves at once on the pile of a rajah: but these sacrifices are now very rare; the faith has become weaker since the Mahometans have governed a great part of the country, and the Europeans traded with the rest.
Still, there is scarcely a governor of Madras or Pondicherry who has not seen some Indian woman voluntarily perish in the flames. Mr. Holwell relates that a young widow of nineteen, of singular beauty, and the mother of three children, burned herself in the presence of Mrs. Russell, wife of the admiral then in the Madras roads. She resisted the tears and the prayers of all present; Mrs. Russell conjured her, in the name of her children, not to leave them orphans. The Indian woman answered, "God, who has given them birth, will take care of them." She then arranged everything herself, set fire to the pile with her own hand, and consummated her sacrifice with as much serenity as one of our nuns lights the tapers.
Mr. Charnock, an English merchant, one day seeing one of these astonishing victims, young and lovely, on her way to the funeral-pile, dragged her away by force when she was about to set fire to it, and, with the assistance of some of his countrymen, carried her of! and married her. The people regarded this act as the most horrible sacrilege.
Why do husbands never burn themselves, that they may join their wives? Why has a sex, naturally weak and timid, always had this frantic resolution? Is it because tradition does not say that a man ever married a daughter of Brahma, while it does affirm that an Indian woman was married to a son of that divinity? Is it because women are more superstitious than men? Or is it because their imaginations