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
Читать онлайн книгу.
in his father's seventieth year; while, according to Calmet, he was born when his father was a hundred and thirty. Such a reconciliation has only been a new cause of controversy. Considering the uncertainty in which we are left by both text and commentary, the best we can do is to adore without disputing.
There is no epoch in those ancient times which has not produced a multitude of different opinions. According to Moréri there were in his day seventy systems of chronology founded on the history dictated by God himself. There have since appeared five new methods of reconciling the various texts of Scripture. Thus there are as many disputes about Abraham as the number of his years (according to the text) when he left Haran. And of these seventy-five systems there is not one which tells us precisely what this town or village of Haran was, or where it was situated. What thread shall guide us in this labyrinth of conjectures and contradictions from the very first verse to the very last? Resignation. The Holy Spirit did not intend to teach us chronology, metaphysics or logic; but only to inspire us with the fear of God. Since we can comprehend nothing, all that we can do is to submit.
It is equally difficult to explain satisfactorily how it was that Sarah, the wife of Abraham, was also his sister. Abraham says positively to Abimelech, king of Gerar, who had taken Sarah to himself on account of her great beauty, at the age of ninety, when she was pregnant of Isaac: "And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother, and she became my wife." The Old Testament does not inform us how Sarah was her husband's sister. Calmet, whose judgment and sagacity are known to every one, says that she might be his niece. With the Chaldæans it was probably no more an incest than with their neighbors, the Persians. Manners change with times and with places. It may be supposed that Abraham, the son of Terah, an idolater, was still an idolater when he married Sarah, whether Sarah was his sister or his niece.
There are several Fathers of the Church who do not think Abraham quite so excusable for having said to Sarah, in Egypt: "It shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife, and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister, that it may be well with me for thy sake." She was then only sixty-five. Since she had, twenty-five years afterwards the king of Gerar for a lover, it is not surprising that, when twenty-five years younger, she had kindled some passion in Pharaoh of Egypt. Indeed, she was taken away by him in the same manner as she was afterwards taken by Abimelech, the king of Gerar, in the desert.
Abraham received presents, at the court of Pharaoh, of many "sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels." These presents, which were considerable, prove that the Pharaohs had already become great kings; the country of Egypt must therefore have been very populous. But to make the country inhabitable, and to build towns, it must have cost immense labor. It was necessary to construct canals for the purpose of draining the waters of the Nile, which overflowed Egypt during four or five months of each year, and stagnated on the soil. It was also necessary to raise the town at least twenty feet above these canals. Works so considerable seem to have required thousands of ages.
There were only about four hundred years between the Deluge and the period at which we fix Abraham's journey into Egypt. The Egyptians must have been very ingenious and indefatigably laborious, since, in so short a time, they invented all the arts and sciences, set bounds to the Nile, and changed the whole face of the country. Probably they had already built some of the great Pyramids, for we see that the art of embalming the dead was in a short time afterwards brought to perfection, and the Pyramids were only the tombs in which the bodies of their princes were deposited with the most august ceremonies.
This opinion of the great antiquity of the Pyramids receives additional countenance from the fact that three hundred years earlier, or but one hundred years after the Hebrew epoch of the Deluge of Noah, the Asiatics had built, in the plain of Sennaar, a tower which was to reach to heaven. St. Jerome, in his commentary on Isaiah, says that this tower was already four thousand paces high when God came down to stop the progress of the work.
Let us suppose each pace to be two feet and a half. Four thousand paces, then, are ten thousand feet; consequently the tower of Babel was twenty times as high as the Pyramids of Egypt, which are only about five hundred feet. But what a prodigious quantity of instruments must have been requisite to raise such an edifice! All the arts must have concurred in forwarding the work. Whence commentators conclude that men of those times were incomparably larger, stronger, and more industrious than those of modern nations.
So much may be remarked with respect to Abraham, as relating to the arts and sciences. With regard to his person, it is most likely that he was a man of considerable importance. The Chaldæans and the Persians each claim him as their own. The ancient religion of the magi has, from time immemorial, been called Kish Ibrahim, Milat Ibrahim, and it is agreed that the word Ibrahim is precisely the same as Abraham, nothing being more common among the Asiatics, who rarely wrote the vowels, than to change the i into a, or the a into i in pronunciation.
It has even been asserted that Abraham was the Brahma of the Indians, and that their notions were adopted by the people of the countries near the Euphrates, who traded with India from time immemorial.
The Arabs regarded him as the founder of Mecca. Mahomet, in his Koran, always viewed in him the most respectable of his predecessors. In his third sura, or chapter, he speaks of him thus: "Abraham was neither Jew nor Christian; he was an orthodox Mussulman; he was not of the number of those who imagine that God has colleagues."
The temerity of the human understanding has even gone so far as to imagine that the Jews did not call themselves the descendants of Abraham until a very late period, when they had at last established themselves in Palestine. They were strangers, hated and despised by their neighbors. They wished, say some, to relieve themselves by passing for descendants of that Abraham who was so much reverenced in a great part of Asia. The faith which we owe to the sacred books of the Jews removes all these difficulties.
Other critics, no less hardy, start other objections relative to Abraham's direct communication with the Almighty, his battles and his victories. The Lord appeared to him after he went out of Egypt, and said, "Lift up now thine eyes, and look from the place where thou art, northward and southward, and eastward, and westward. For all the land which thou seest, to thee will I give it, and to thy seed forever."
The Lord, by a second oath, afterwards promised him all "from the river of Egypt unto the great river, the river Euphrates." The critics ask, how could God promise the Jews this immense country which they have never possessed? And how could God give to them forever that small part of Palestine out of which they have so long been driven? Again, the Lord added to these promises, that Abraham's posterity should be as numerous as the dust of the earth—"so that if a man can number the dust of the earth, then shall thy seed also be numbered."
Our critics insist there are not now on the face of the earth four hundred thousand Jews, though they have always regarded marriage as a sacred duty and made population their greatest object. To these difficulties it is replied that the church, substituted for the synagogue, is the true race of Abraham, which is therefore very numerous.
It must be admitted that they do not possess Palestine; but they may one day possess it, as they have already conquered it once, in the first crusade, in the time of Urban II. In a word, when we view the Old Testament with the eyes of faith, as a type of the New, all either is or will be accomplished, and our weak reason must bow in silence.
Fresh difficulties are raised respecting Abraham's victory near Sodom. It is said to be inconceivable that a stranger who drove his flocks to graze in the neighborhood of Sodom should, with three hundred and eighteen keepers of sheep and oxen, beat a king of Persia, a king of Pontus, the king of Babylon, and the king of nations, and pursue them to Damascus, which is more than a hundred miles from Sodom. Yet such a victory is not impossible, for we see other similar instances in those heroic times when the arm of God was not shortened. Think of Gideon, who, with three hundred men, armed with three hundred pitchers and three hundred lamps, defeated a whole army! Think of Samson, who slew a thousand Philistines with the jawbone of an ass!
Even profane history furnishes like