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- Herausgeber: Musaicum Books
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
- Veröffentlichungsjahr: 2017
Voltaire's 'Treatise on Tolerance' is a groundbreaking work that challenges societal norms and advocates for religious freedom and acceptance. Written in the 18th century, during the Age of Enlightenment, this book elegantly combines philosophical arguments with wit and satire to criticize religious fanaticism and promote tolerance. Through thought-provoking anecdotes and historical references, Voltaire presents a powerful case for the separation of church and state and the importance of respecting diverse belief systems. His persuasive writing style and sharp intellect make this treatise a timeless masterpiece in the realm of philosophical literature. Voltaire's 'Treatise on Tolerance' is a must-read for anyone interested in the history of religious freedom and the ongoing societal struggle for tolerance and acceptance. Voltaire's personal experiences with religious persecution and his deep philosophical convictions provide a compelling backdrop for this influential work, further emphasizing the importance of its message in today's world.
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Voltaire: Treatise on Tolerance
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Table of Contents
TREATISE ON TOLERANCE
Table of Contents
Chapter I. A Brief Account Of The Death Of John Calas.
The murder of John Calas, committed in Toulouse with the sword of justice, the 9th of March, 1762, is an event which, on account of its singularity, calls for the attention of the present age, and that of posterity. We soon forget the crowd of victims who have fallen in the course of innumerable battles, not only because this is a destiny inevitably connected with a life of warfare, but because those who thus fell might also have given death to their enemies, and did not lose their lives till after having first stood in their own defence. Where the danger and the advantage are equal, our wonder ceases, and even pity itself is in some measure lessened; but where the father of an innocent family is delivered up to the sword of error, prejudice, or enthusiasm, where the accused person has no other defence but his conscious virtue; where the arbiters of his destiny have nothing to hazard in putting him to death but the having been mistaken, and where they may murder with impunity under the sanction of a judicial process, then every one is ready to cry out, every one brings the case home to himself, and sees with fear and trembling that no person’s life is in safety in a court erected to watch over the lives of the subject, the public unite in demanding vengeance.
In this strange affair, we find religion, self-murder and parricide blended. The object of inquiry was, whether a father and a mother had murdered their own son with a view to please God, and whether a brother had murdered his brother, or a friend his friend; or whether the judges had to reproach themselves with having publicly executed an innocent father, or with having acquitted a guilty mother, brother, and friend.
John Calas, a person of sixty-eight years of age, had followed the profession of a merchant in Toulouse for upwards of forty years, and had always borne the character of a tender parent in his family and neighborhood; he was himself by religion a Protestant, as was also his wife, and all his children, one son only excepted, who had abjured heresy, and to whom the father allowed a small annuity; indeed, the good man appeared so far from being infected with that absurd zeal which destroys the bands of society, that he even approved of the conversion of his son, Louis Calas. He had for above thirty years kept in his house a maid-servant, who was a zealous Catholic, and who had brought up all his children.
Another of his sons, whose name was Mark Antony, was a man of letters, but, at the same time, of a restless, gloomy, and impetuous disposition. This young man finding that he had no prospect of getting into business as a merchant, for which indeed he was very unfit, nor of being admitted to the bar as a lawyer, as not being able to obtain the requisite certificates of his being a Catholic, resolved to lay violent hands upon himself, and gave some intimation of his design to one of his friends. In order to confirm himself in the resolution he had formed, he carefully collected everything that had been written upon the subject of suicide, all of which he read with great attention; at length, one day, having lost all his money at play, he chose that as a most proper opportunity for putting his design into execution. One Lavaisse, a young man of nineteen years of age, the son of a lawyer in great repute at Toulouse, and who was esteemed by every one who knew him, happened to come from Bordeaux the evening before,1 when he went by chance to sup with the Calas family at their house, being an acquaintance of that family’s, and of Mark Antony Calas in particular. Old Calas, his wife, Mark Antony, their eldest son, and Peter their second son, supped all together that evening; after supper was over, they retired into another room, where Mark Antony suddenly disappeared. After some time, young Lavaisse took his leave, and Peter Calas accompanied him downstairs; when they came to the warehouse they saw Mark Antony hanging in his shirt behind the door, and his coat and waistcoat folded up and laid upon the counter; his shirt was not in the least rumpled, nor his hair, which he had dressed that day, in any wise disordered; there was no wound upon his body, nor any other mark of violence.2
We shall not here enter into all the minute circumstances with which the lawyers have filled their briefs; nor shall we attempt to describe the grief and distraction of the unhappy parents; their cries were heard by the whole neighborhood. Lavaisse and Peter Calas, almost beside themselves, ran, the one to fetch a surgeon, and the other an officer of justice. While they were thus employed, and old Calas and his wife in all the agonies of grief, the people of the town gathered in crowds about the house. The Toulousians are a superstitious and headstrong people, and look upon all persons, even their own relations, who are not of the same religion as themselves, as monsters and objects of detestation. It was at Toulouse that a solemn thanksgiving was ordered for the death of Henry III. and that the inhabitants took an oath to murder the first person who should propose to acknowledge that great and good prince Henry IV. for their sovereign; and this same city still continues to solemnize, by an annual procession, illuminations, and bonfires, the day on which, about two hundred years ago, it ordered the massacre of four thousand of its citizens for being heretics. In vain has the council issued six decrees prohibiting the keeping of this detestable anniversary, the Toulousians still continuing to celebrate it as a high festival.
Some one among the mob, a greater enthusiast than the rest, cried out that John Calas himself had hanged his son; this cry became in an instant unanimous, some persons taking occasion to observe that the deceased was to have made his abjuration the next day, and that his own family and young Lavaisse had murdered him out of the hatred they bore to the Catholic religion. No sooner was this opinion broached, than it was fully believed by every one; and the whole town was persuaded that it is one of the articles of the Protestant religion for a father or mother to murder their own son, if he attempts to show any inclination to change his faith.
When the minds of the populace are once put into a ferment they are not easily appeased; it was now imagined that all the Protestants of Languedoc had assembled together the preceding night, and had chosen by a plurality of voices one of their sect for an executioner; that the choice had fallen upon Lavaisse; that this young man had, in less than four and twenty hours, received the news of his election, and had come from Bordeaux to assist John Calas, his wife, and their son Peter, to murder a son, a brother, and a friend.
The Sieur David, capitoul of Toulouse, instigated by these rumors, and being desirous of bringing himself into notice, by the ready execution of his office, took a step contrary to all the established rules and ordinances, by ordering the Calas family, together with their Catholic maid-servant and Lavaisse, to be put in irons.
After this a monitory was published, which was as erroneous as the former step. Nay, matters were carried still farther; Mark Antony Calas had certainly died a Calvinist, and as such, if he had laid violent hands on himself, his body ought to have been dragged on a hurdle; whereas it was interred with the greatest funeral pomp in the church of St. Stephen, notwithstanding the curate entered his protest against this profanation of holy ground.
There are in Languedoc four orders of penitents, the white, the blue, the gray, and the black, who wear a long capuchin or hood, having a mask of cloth falling down over the face, in which are two holes for the sight. These orders wanted the Duke of Fitz-James to become one of their body, but he refused them. On the present occasion the white penitents performed a solemn service for Mark Antony Calas as for a martyr; nor was the festival of a real martyr ever celebrated with greater pomp by any church: but then this pomp was truly terrible. Beneath a magnificent canopy was placed a skeleton, which was made to move by springs; this skeleton was to represent Mark Antony Calas, holding in one hand a branch of palm, and, in the other, the pen with which he was to sign his abjuration of heresy; or rather, as the sequel proved, the death-warrant of his father.
And now nothing more remained to be done for this wretch who had been his own murderer but the office of canonization; the people, already to a man, looked on him as a saint; some invoked him, some went to pray at his tomb, some besought him to work miracles, while others gravely recounted those he had already performed; a monk pulled out one or two of his teeth, in order to have some lasting relics; an old woman, more pious than the rest, but unhappily troubled with a deafness, declared that she had heard the sound of bells very plainly at his interment; and a priest was cured of an apoplectic fit, after taking a stout emetic; protocols were drawn up of these stupendous miracles, and the author of this account has in his possession an affidavit to prove that a young man of Toulouse had his brain turned, on having prayed several nights successively at the tomb of the new saint, without having been able to obtain the miracle he requested of him.
Among the order of the white penitents there were some magistrates of justice; the death of John Calas seemed then inevitable.
But what more particularly hastened his fate was the approach of that singular festival, which, as I have already observed, the Toulousians celebrate every year, in commemoration of the massacre of four thousand Huguenots; the year 1762 happened to be the annum seculare of this execrable deed. The inhabitants were busied in making preparations for the solemnity; this circumstance added fresh fuel to the heated imagination of the populace; every one cried out that a scaffold for the execution of the Calas family would be one of the greatest ornaments of the ceremony; and that heaven itself seemed to have brought them thither as victims, to be sacrificed to our holy religion. Twenty persons were ear-witnesses to these speeches, and to others still more outrageous. And this, in the present age! this at a time when philosophy has made so great a progress! and while the pens of a hundred academies are employed in inculcating humanity and gentleness of manners. It should seem that enthusiasm enraged at the late success of reason, fought under her standard with redoubled fury.
Thirteen judges met every day to try this cause; they had not, they could not, have any proof against this unhappy family; but mistaken zeal held the place of proofs. Six of the judges continued a long time obstinate, being resolved to sentence John Calas, his son, and Lavaisse, to be broken on the wheel, and his wife to be burned at the stake; the other seven judges, rather more moderate, were at least for having the accused examined; the debates were frequent and long. One of the judges, convinced in his mind of the innocence of the parties, and of the impossibility of the crime laid to their charge, spoke warmly in their favor; he opposed the zeal of humanity to that of cruelty, and openly pleaded the cause of the Calas family in all the houses of Toulouse where misguided religion demanded with incessant cries the blood of these unfortunate wretches. Another judge, well known for his violence and severity, went about the town, raving with as much fury against the accused as his brother had been earnest in defending them. In short, the contest became so warm that both were obliged to enter protests against each other’s proceedings, and retire into the country.
But by a strange fatality, the judge who had been on the favorable side had the delicacy to persist in his exceptions, and the other returned to give his vote against those on whom he could no longer sit as judge; and it was his single vote which carried the sentence of being broken upon the wheel against them, there being eight voices against five, one of the six merciful judges being at last, after much contestation, brought over to the rigorous side.
In my opinion, in cases of parricide, and where the master of a family is to be devoted to the most dreadful punishment, the sentence ought to be unanimous, inasmuch as the proofs of so unparalleled3 a crime ought to be proved in such a manner as to satisfy all the world, and the least shadow of a doubt in a case of this nature should be sufficient to make the judge tremble who is about to pass sentence of death. The weakness of our reason, and the insufficiency of our laws, become every day more obvious; but surely there cannot be a greater example of this deficiency than that one single casting vote should be sufficient to condemn a fellow-citizen to be broken alive on the wheel; the Athenians required at least fifty voices, over and above the one-half of the judges, before they would dare to pronounce sentence of death; but to what does all this tend? Why, to what we know, but make very little use of, that the Greeks were wiser and more humane than ourselves.
It appeared altogether impossible that John Calas, who was an old man of sixty-eight, and had a long while been troubled with a swelling and weakness in his legs, should have been able by himself to have mastered his son and hanged him, who was a stout young fellow of eight and twenty, and more than commonly robust; therefore he must absolutely have been assisted in this act by his wife, his other son, Peter Calas, Lavaisse, and by the servant-maid, and they had been together the whole night of this fatal adventure. But this supposition is altogether as absurd as the other; for can any one believe that a servant, who was a zealous Catholic, would have permitted those whom she looked on as heretics to murder a young man whom she herself had brought up, for his attachment to a religion to which she herself was devoted; that Lavaisse would have come purposely from Bordeaux to assist in hanging his friend, of whose pretended conversion he knew nothing, or that an affectionate mother would have joined in laying violent hands on her own son? And lastly, how could they all together have been able to strangle a young man stronger than them all, without a long and violent struggle, or without his making such a noise as must have been heard by the whole neighborhood, without repeated blows passing between them, without any marks of violence, or without any of their clothes being in the least soiled or disordered!
It was evident that if this murder could in the nature of things have been committed, the accused persons were all of them equally guilty, because they did not quit each other’s company an instant the whole night; but then it was equally evident that they were not guilty, and that the father alone could not be so, and yet, by the sentence of the judges, the father alone was condemned to suffer.
The motive on which this sentence was passed was as unaccountable as all the rest of the proceeding. Those judges who had given their opinion for the execution of John Calas persuaded the others that this poor old man, unable to support the torments, would, when on the wheel, make a full confession of his own guilt and that of his accomplices; but how wretchedly were they confounded, when yielding up his breath on that instrument of execution, he called God as a witness of his innocence, and besought Him to forgive his judges!
They were afterwards obliged to pass a second decree, which contradicted the first, namely to set at liberty the mother, her son Peter, young Lavaisse, and the maid-servant; but one of the counsellors having made them sensible that this latter decree contradicted the other, and that they condemned themselves, inasmuch as, it having been proved that all the accused parties had been constantly together during the whole time the murder was supposed to be committed, the setting at liberty the survivors was an incontestable proof of the innocence of the master of the family whom they had ordered to be executed; on this it was determined to banish Peter Calas, the son, which was an act as ill-grounded and absurd as any of the rest, for Peter Calas was either guilty or not guilty of the murder; if he was guilty, he ought to have suffered in the same manner as his father; if he was innocent, there was no reason for banishing him. But the judges, frightened with the sufferings of the father, and with that affecting piety with which he had resigned his life, thought to preserve their characters by making people believe that they showed mercy to the son; as if this was not a new degree of prevarication, and that, thinking no bad consequences could arise from banishing this young man, who was poor and destitute of friends, was not a very great additional act of injustice after that which they had been already so unfortunate as to commit.
They now began to go to work with Peter Calas in his confinement, threatening to treat him as they had done his father, if he would not abjure his religion. This the young man has declared on oath, as follows:
“A Dominican friar came to me to my cell, and threatened me with the same kind of death if I did not abjure; this I attest before God, this 23d day of July, 1762.
PETER CALAS.”
As Peter was going out of the town, he was met by one of the abbés with a converting spirit, who made him return back to Toulouse, where he was shut up in a convent of Dominicans, and there compelled to perform all the functions of a convert to the Catholic religion; this was in part what his persecutors aimed at, it was the price of his father’s blood, and due atonement now seemed to be made to the religion of which they looked on themselves as the avengers.
The daughters were next taken from their mother, and shut up in a convent. This unhappy woman, who had been, as it were, sprinkled with the blood of her husband, who had held her eldest son lifeless within her arms, had seen the other banished, her daughters taken from her, herself stripped of her effects, and left alone in the wide world destitute of bread, and bereft of hopes, was almost weighed down to the grave with the excess of her misfortunes. Some certain persons, who had maturely weighed all the circumstances of this horrible adventure, were so struck with them that they pressed Mrs. Calas, who now led a life of retirement and solitude, to exert herself, and go and demand justice at the foot of the throne. At this time she was scarcely able to drag about the remains of a miserable life; besides, having been born in England and brought over to a distant province in France when very young, the very name of the city of Paris frightened her. She imagined that in the capital of the kingdom they must be still more cruel than in Toulouse; at length, however, the duty of revenging the death of her husband got the better of her weakness. She set out for Paris, arrived there half dead, and was surprised to find herself received with tenderness, sympathy, and offers of assistance.
In Paris reason always triumphs over enthusiasm, however great, whereas in the more distant provinces of the kingdom, enthusiasm almost always triumphs over reason.
M. de Beaumont, a famous lawyer of the Parliament of Paris, immediately took her cause in hand, and drew up an opinion, which was signed by fifteen other lawyers. M. Loiseau, equally famous for his eloquence, likewise drew up a memorial in favor of this unhappy family; and M. Mariette, solicitor to the council, drew up a formal statement of the case, which struck every one who read it with conviction.
These three noble defenders of the laws and of innocence made the widow a present of all the profits arising from the publication of these pieces,4 which filled not only Paris but all Europe with pity for this unfortunate woman, and every one cried aloud for justice to be done her. In a word, the public passed sentence on this affair long before it was determined by the council.
The soft infection made its way even to the Cabinet, notwithstanding the continual round of business, which often excludes pity, and the familiarity of beholding miserable objects, which too frequently steels the heart of the statesman against the cries of distress. The daughters were restored to their disconsolate mother, and all three in deep mourning, and bathed in tears, drew a sympathetic flood from the eyes of their judges, before whom they prostrated themselves in thankful acknowledgment.
Nevertheless, this family had still some enemies to encounter, for it is to be considered that this was an affair of religion. Several persons, whom in France we call dévots,5 declared publicly that it was much better to suffer an old Calvinist, though innocent, to be broken alive upon the wheel, than to expose eight counsellors of Languedoc to the mortification of being obliged to own that they had been mistaken; nay, these people made use of this very expression: “That there were more magistrates than Calases”; by which it would seem they inferred that the Calas family ought to be sacrificed to the honor of the magistracy. Alas! they never reflected that the honor of a judge, like that of another man, consists in making reparation for the faults he may have committed.
In France no one believes that the pope, even when assisted by his cardinals, is infallible; ought they then to have believed that eight judges of Toulouse were so? Every sensible and disinterested person did without scruple declare that the decree of the court of justice of Toulouse would be looked upon as void by all Europe, even though particular considerations might prevent it from being declared so by the council.
Such was the state of this surprising affair when it occasioned certain impartial, but sensible, persons to form the design of laying before the public a few reflections upon toleration, indulgence, and commiseration, which the Abbé Houteville in his bombastic and declamatory work, which is false in all the facts, calls a monstrous doctrine, but which reason calls the portion of human nature.
Either the judges of Toulouse, carried away by popular enthusiasm, caused the innocent master of a family to be put to a painful and ignominious death, a thing which is without example; or this master of a family and his wife murdered their eldest son, with the assistance of another son and a friend, which is altogether contrary to nature. In either case, the most holy of all religions has been perverted to the production of an enormous crime. It is therefore to the interest of mankind to examine how far charity or cruelty is consistent with true religion.
Chapter II. Consequences Of The Execution Of John Calas.
If the order of white penitents had been the cause of the punishment of an innocent person, and of the utter ruin and dispersion of a whole family, and of branding them with that ignominy which is annexed to those who suffer, when it ought properly to fall only upon those who pass an unjust sentence; if the frantic hurry of these penitents in celebrating as a saint one whom they ought to have treated as a self-murderer, brought a virtuous, an innocent fellow-citizen to the scaffold, surely this fatal mistake ought to make them true penitents for the rest of their lives, and they and the judges ought to have their eyes continually filled with tears, without wearing a white cloak or a mask on their faces, to hide those tears. We have a proper respect for all religious orders—they are edifying; but will all the good they have ever been able to do the state compensate for the shocking disaster of which they have been the cause? Their institution seems to have been the work of that zeal which animates the Catholics of Languedoc against those we call Huguenots. One would be tempted to imagine that they had made a vow to hate their brethren; and that, though men have religion enough to hate and persecute, they have not sufficient to love and cherish one another. But what would be the case if these orders were governed by enthusiastic superiors, as were certain congregations, among whom, to use the words of one of our most eloquent and learned magistrates, the custom of seeing visions was reduced to an art and system? Or that their convents had in them those dark rooms, called meditation rooms, which were filled with pictures of frightful devils, armed with long horns and talons, flaming gulfs, crosses, and daggers, with the holy name of Jesus in a scroll over them? Edifying spectacles, doubtless, for eyes already blinded with fanaticism, and for imaginations no less filled with mistaken zeal than with abject submission to the will of their directors!
There have been times, and we know it but too well, in which religious orders have been dangerous to the state. The Frérots and the Flagellants have excited troubles in the kingdom. The League owed its origin to such associations. But wherefore should any set of men thus distinguish themselves from the rest of their fellow-citizens? Is it that they think themselves more perfect? If so, it is offering an insult to the rest of the community; or are they desirous that every Christian should become a member of their society? Truly, it would be a curious sight to see all the inhabitants of Europe in long hoods and masks, with two little round holes to peep through! Or, lastly, do they seriously think that this dress is more acceptable to God than the coats and waistcoats we usually wear? No, no, there is something more at the bottom; this habit is a kind of controversial uniform, a signal for those of a contrary opinion to stand upon their guard, and might in time kindle a kind of civil war in our minds that would terminate in the most terrible consequences, were not the wisdom of the king and of his ministers as great as the folly of these fanatics.
Every one is sufficiently sensible what fatal effects have arisen since Christians have begun to dispute among themselves concerning modes of belief; the blood of the subjects has flown in torrents either on the scaffold or in the field, from the fourth century to the present time. But let us confine ourselves only to the wars and disasters which the disputes concerning reformation have excited in France, and examine into their source. Perhaps a short and faithful portrait of these numberless calamities may open the eyes of some who have not had the advantage of education, and touch those hearts which are not by nature callous.
Chapter III. A Sketch Of The Reformation In The Sixteenth Century.
When learning began to revive, and the understandings of mankind became more enlightened, there was a general complaint of errors and abuses, and every one acknowledged the complaint to be just.
Pope Alexander VI. made a public purchase of the pontifical crown, and his five bastards shared with him the profits. His son, the Cardinal Duke of Borgia, in concert with the pope, his father, caused the noble families of Vitelli, Urbino, Gravina, and Oliveretto, together with a hundred other lords, to be made away with, in order to seize upon their estates. Julius II., full of the same spirit, excommunicated Louis XII. of France, while he himself, armed cap-a-pie, ravaged a part of Italy with fire and sword. Leo X., in order to raise money to pay the expenses of his pleasures, made a sale of indulgences, like goods in a common market. Those who opposed such shameful impositions were certainly right in a moral view; let us see how far they were so with regard to us, in a political one.
They asserted that as Jesus Christ had never exacted annats, nor reversions, nor sold dispensations for this world nor indulgences for the next, they saw no reason why they should pay a foreign prince his price for these things. Supposing that the annats, the law proceedings in the pope’s court, and the dispensations which still subsist were to cost us no more than five hundred thousand crowns a year; it is clear that since the time of Francis I., that is, in two hundred and fifty years, we have paid a hundred and twenty millions; and if we calculate the different value of the mark of silver, we shall find that this sum amounts to about two hundred and fifty millions of the present money. It may therefore, I think, without any blasphemy be allowed that the heretics in proposing the abolition of these extraordinary taxes, which will be the admiration of posterity, did, in that respect, no great injury to the kingdom, and showed themselves good calculators rather than bad subjects. Add to this, that they were the only persons who understood the Greek language, or had any knowledge of antiquity; let us own likewise, without dissimulation, that with all their errors, we are indebted to them for the opening of our understandings, which had been long buried beneath the most barbarous obscurity.
But as they denied the doctrine of purgatory, concerning which no one ought to have the least doubt, and which, moreover, brought in a comfortable revenue to the monks; as they paid no reverence to relics which every one ought to reverence, and which brought in still greater profits; and lastly, as they attacked the most respectable tenets,6 their adversaries made them no other reply than by committing them to the stake. The king, who styled himself their protector, and who kept a body of them in pay in Germany, marched at the head of a procession through Paris, which was concluded by the execution of a number of these unhappy wretches, in the following manner:
They were suspended at the end of a long beam, which played upon a pole erected for that purpose, and underneath them was kindled a large fire, into which they were alternately lowered and then raised up again, by which they experienced the most excruciating torments, till a lingering death at last put an end to the longest and most dreadful punishment that cruelty ever invented.
A short time before the death of Francis I., the members of the Parliament of Provence, whom the clergy had incensed against the inhabitants of Mirandol and Cabrière, applied to the king for a body of troops to attend the execution of nineteen persons of that country who had been condemned by them; with the assistance of this armed force they massacred about six thousand souls, without sparing sex or age, and reduced thirty villages to ashes. The people who were the objects of these executions, and who had, till then, been in a manner unknown, were doubtless to blame for having been born Vaudois, but this was their only crime. They had been settled for upwards of three hundred years in deserts and on mountains, which they had rendered fertile by incredible labor, and led a pastoral and quiet life, the perfect image of the innocence which we find attributed to the first ages of the world. They had no acquaintance with the towns or villages round about them, except that obtained by carrying the produce of their grounds thither to sell. Totally ignorant of all military operations, they made no defence, but were slaughtered like timorous animals, whom we drive into a net and then knock them on the head.7
After the death of Francis I., a prince who, it must be confessed, was more remarkable for his gallantries and his misfortunes than for his cruelty, the execution of a thousand heretics, and in particular that of Dubourg, a counsellor of the parliament, together with the massacre of Vassy, made the persecuted fly to arms. Their sect multiplied in proportion with the fires lighted for them, and the swords of executioners drawn against them, patience gave way to rage, and they followed the example of their enemies in cruelty. Nine civil wars filled France with carnage, and a peace, more fatal than war itself, produced the day of St. Bartholomew, which stands without example in the annals of crime.
Henry III. and Henry IV. fell victims to the league, the one by the hand of a Dominican friar, and the other by that of a monster who had been a brother of the mendicant order. There are those who pretend that humanity, indulgence, and liberty of conscience are horrible things; I would ask such persons seriously, if they could have produced calamities comparable to those I have just related?
Chapter IV. Whether Toleration Is Dangerous, And Among What Nations It Is Practised.
Some people will have it, that if we were to make use of humanity and indulgence towards our mistaken brethren who pray to God in bad French, it would be putting arms into their hands, and we should see revived the bloody days of Jarnac, Moncontour, Coutras, Dreux, St. Denis, and others. I know not how this may be, as I have not the gift of prophecy, but I really cannot discover the congruity of this reasoning, “that because these men took up arms against me when I oppressed them, they will do the same if I show them favor.”
And here I would willingly take the liberty to entreat those who have the reins of government in hand, or are destined to fill the highest stations, for once to examine maturely whether there is any reason to apprehend that indulgence would occasion the same rebellions as cruelty and oppression, and whether what has happened under certain circumstances would happen under others of a different nature, or whether times, opinions, and manners are always the same?
The Huguenots, it cannot be denied, have formerly given in to all the rage of enthusiasm, and have been polluted with blood as well as ourselves, but can it be said that the present generation is as barbarous as the former? Have not time and reason, which have lately made so great progress, together with good books, and that natural softness introduced from society, found their way among those who have the guidance of these people? And do we not clearly perceive that almost all Europe has undergone a change within the last century?
The hands of government have everywhere been strengthened, while the minds of the people have been softened and civilized; the general police, supported by numerous standing armies, leave us no longer any cause to fear the return of those times of anarchy, when Protestant boors and Catholic peasants were hastily called together from the labors of agriculture to wield the sword against each others’ lives.
Alia tempora, aliæ curæ. It would be highly absurd in the present days to decimate the body of the Sorbonne because it formerly petitioned for burning the Pucelle d’Orléans because it declared Henry III. to have lost his right to the throne, and because it excommunicated and proscribed the illustrious Henry IV. We certainly should not think of prosecuting the other public bodies of the nation, who committed the like excesses in those times of error and madness; it would not only be very unjust, but as ridiculous as if we were to oblige all the inhabitants of Marseilles to undergo a course of physic because they had the plague in 1720.
THE MAID OF ORLEANS AT THE STAKE
Should we at present go and sack Rome, as the troops of Charles the Fifth did, because Pope Sixtus the Fifth, in the year 1585, granted a nine years’ indulgence to all Frenchmen who would take up arms against their sovereign? No, surely it is enough if we prevent the court of Rome from ever being guilty of such excesses in the future.
The rage inspired by a spirit of controversy, and the abuse made of the Christian religion from want of properly understanding it, has occasioned as much bloodshed, and produced as many calamities in Germany, England, and even in Holland, as in France; and yet, at present, the difference in religion occasions no disturbances in those countries; but the Jew, the Catholic, the Lutheran, the Calvinist, the Anabaptist, the Socinian, the Moravian, and a multitude of other sects live in brotherly harmony together, and contribute equally to the good of society.
In Holland they no longer fear that the disputations of a Gomar8 concerning predestination should bring the head of a grand pensionary to the block, nor in London that the quarrels between the Presbyterians and the Episcopals about a form of prayer and a surplice should again spill the blood of their kings upon a scaffold.9 Ireland, now populous and rich, will not any more behold its Catholic inhabitants sacrificing, as an acceptable offering, the lives of their Protestant brethren, by burying them alive, hanging up mothers upon gibbets, and tying their daughters round their necks to see them expire together; ripping up women with child, taking the half-formed infant from the womb, and throwing it to swine or dogs to be devoured; putting a dagger into the hands of their manacled prisoners, and forcing them to plunge it into the breasts of their fathers, their mothers, their wives, or children, thereby hoping to make them guilty of parricide, and damn their souls while they destroyed their bodies; all which we find related by Rapin, who served as an officer in the English service in Ireland, and who lived very near the time of those transactions, and confirmed by most of the English historians. No! such cruelties as these were never to be paralleled, so they doubtless will never be imitated. Philosophy, the sister of religion, has herself snatched the poniard from the hands of superstition, so long bathed in blood; and the human understanding, recovered from its delirium, stands amazed at the shocking brutalities into which it has been hurried by enthusiasm.
We ourselves know that in France there is a rich and populous province where the Protestant religion prevails much more than that of the Church of Rome. The University of Alsace consists almost entirely of Lutherans, and they are likewise in possession of most of the civil posts in that province; and yet the public peace has never once been disturbed by any quarrels about religion since that province has belonged to our kings. And what is the reason? Because no one is persecuted there on account of his religion. Seek not to lay a restraint upon the mind, and you may always be sure that the mind will be yours.
I do not mean by this to insinuate that those who are of a different faith to the prince under whose government they live should have an equal share in the places of profits and honor with those who are of the established religion of the state. In England the Roman Catholics, who are in general looked upon to be friends to the Pretender, are excluded from all civil posts, and are even double-taxed; but then, in every other respect, they enjoy the prerogatives of citizens.
Some of our bishops in France have been suspected of thinking that their honor and interest is concerned in not suffering any Protestants within their diocese, and that this is the principal obstacle to allowing of toleration amongst us; but this I cannot believe. The episcopal body in France is composed of persons of quality, who think and act in a manner suitable to their high birth; and as envy itself must confess that they are generous and charitable, they therefore certainly cannot think that those whom they thus drive out of their diocese would become converts in any other country, but great honor would redound from the conversion of them at home; nor would the prelate be any loser by it in his temporals, seeing that the greater the number of the inhabitants, the greater is the value of the land.
A certain Polish bishop had a farmer who was an Anabaptist, and a receiver of his rents who was a Socinian. Some person proposed to the bishop to prosecute the latter in the spiritual court for not believing in transubstantiation, and to turn the other out of his farm because he would not have his son christened till he was fifteen years of age; the prelate very prudently replied that though he made no doubt of their being eternally damned in the next world, yet he found them extremely necessary to him in this.
Let us now for a while quit our own little sphere, and take a survey of the rest of the globe. The Grand Seignior peaceably rules over subjects of twenty different religions; upwards of two hundred thousand Greeks live unmolested within the walls of Constantinople; the mufti himself nominates the Greek patriarch, and presents him to the Emperor, and, at the same time, allows the residence of a Latin patriarch. The Sultan appoints Latin bishops for some of the Greek isles. The form used on this occasion is as follows:10 “I command such a one to go and reside as bishop in the Isle of Chios, according to the ancient custom and idle ceremonies of those people.” The Ottoman Empire swarms with Jacobins, Nestorians, Monothelites, Cophti, Christians of St. John, Guebres, and Banians; and the Turkish annals do not furnish us with one single instance of a rebellion occasioned by any of these different sects.
Go into India, Persia, and Tartary, and you will meet with the same toleration and the same tranquillity. Peter the Great encouraged all kinds of religions throughout his vast empire; trade and agriculture have been gainers by it, and no injury ever happened therefrom to the body politic.
We do not find that the Chinese government, during the course of four thousand years that it has existed, has ever adopted any other religion than that of the Noachides, which consists in the simple worship of one God; and yet it tolerates the superstitions of Fo, and that of a multitude of bonzes; which might be productive of dangerous consequences did not the wisdom of the tribunals keep them within proper bounds.
It is true that the great Yong-T-Chin, the most wise and magnanimous of all the emperors of China, drove the Jesuits out of his kingdom; but this was not because that prince himself was non-tolerant, but, on the contrary, because the Jesuits were so.
They themselves, in their letters, have given us the speech the emperor made to them on that occasion: “I know,” said he, “that your religion admits not of toleration; I know how you have behaved in the Manilas and in Japan; you deceived my father, but think not to deceive me in the same manner.” And if we read the whole of the conversation which he deigned to hold with them, we must confess him to be the wisest and most clement of all princes. How could he indeed, with any consistency, keep in his kingdom European philosophers, who, under the pretence of teaching the use of thermometers and eolipiles, had found means to debauch a prince of the blood? But what would this emperor have said had he read our histories, and had he been acquainted with the times of the League and the Gunpowder Plot?
It was sufficient for him to be informed of the outrageous and indecent disputes between those Jesuits, Dominicans, Capuchins, and secular priests who were sent as missionaries into his dominions from one extremity of the globe to preach the truth; instead of which they employed their time in mutually pronouncing damnation against one another. The emperor, then, did no more than send away a set of foreigners who were disturbers of the public peace. But with what infinite goodness did he dismiss them! and with what paternal care did he provide for their accommodation in their journey, and to prevent their meeting with any insult on their way! This very act of banishment might serve as an example of toleration and humanity. 11 The Japanese were the most tolerant of all nations; twelve different religions were peaceably established in their empire; when the Jesuits came, they made the thirteenth; and, in a very little time after their arrival, they would not suffer any other than their own. Everyone knows the consequence of these proceedings; a civil war, as calamitous as that of the League, soon spread destruction and carnage through the empire; till at length the Christian religion was itself swallowed up in the torrents of blood it had set aflowing, and the Japanese forever shut the entrance of their country against all foreigners, looking upon us as no better than savage beasts, such as those from which the English have happily cleared their island. Colbert, the minister, who knew the necessity we were in of the commodities of Japan, which wants nothing from us, labored in vain to settle a trade with that empire; he found those people inflexible.
Thus, then, everything on our continent shows us that we ought neither to preach nor to exercise non-toleration.
