FOOTNOTES:[14]Lacedæmon avoided luxury only by preserving the community or equality of property; but she did not preserve either the one or the other save by having the land cultivated by an enslaved people. The existence of the equality or community of property supposes the existence of an enslaved people. The Spartans had virtue, just like highwaymen, inquisitors and all classes of men whom habit has familiarized with a species of crime, to the point of committing them without remorse.[15]The sumptuary laws are by their nature a violation of the right of property. If in a little state there is not a great inequality of fortune, there will be no luxury; if this inequality exists, luxury is the remedy for it. It is her sumptuary laws that have lost Geneva her liberty.[16]If by luxury one understands everything that is beyond the necessary, luxury is a natural consequence of the progress of the human species; and to reason consequently every enemy of luxury should believe with Rousseau that the state of happiness and virtue for man is that, not of the savage, but of the orang-outang. One feels that it would be absurd to regard as an evil the comforts which all men would enjoy: also, does one not generally give the name of luxury to the superfluities which only a small number of individuals can enjoy. In this sense, luxury is a necessary consequence of property, without which no society can subsist, and of a great inequality between fortunes which is the consequence, not of the right of property, but of bad laws. Moralists should address their sermons to the legislators, and not to individuals, because it is in the order of possible things that a virtuous and enlightened man may have the power to make reasonable laws, and it is not in human nature for all the rich men of a country to renounce through virtue procuring for themselves for money the enjoyments of pleasure or vanity.
FOOTNOTES:
[14]Lacedæmon avoided luxury only by preserving the community or equality of property; but she did not preserve either the one or the other save by having the land cultivated by an enslaved people. The existence of the equality or community of property supposes the existence of an enslaved people. The Spartans had virtue, just like highwaymen, inquisitors and all classes of men whom habit has familiarized with a species of crime, to the point of committing them without remorse.
[14]Lacedæmon avoided luxury only by preserving the community or equality of property; but she did not preserve either the one or the other save by having the land cultivated by an enslaved people. The existence of the equality or community of property supposes the existence of an enslaved people. The Spartans had virtue, just like highwaymen, inquisitors and all classes of men whom habit has familiarized with a species of crime, to the point of committing them without remorse.
[15]The sumptuary laws are by their nature a violation of the right of property. If in a little state there is not a great inequality of fortune, there will be no luxury; if this inequality exists, luxury is the remedy for it. It is her sumptuary laws that have lost Geneva her liberty.
[15]The sumptuary laws are by their nature a violation of the right of property. If in a little state there is not a great inequality of fortune, there will be no luxury; if this inequality exists, luxury is the remedy for it. It is her sumptuary laws that have lost Geneva her liberty.
[16]If by luxury one understands everything that is beyond the necessary, luxury is a natural consequence of the progress of the human species; and to reason consequently every enemy of luxury should believe with Rousseau that the state of happiness and virtue for man is that, not of the savage, but of the orang-outang. One feels that it would be absurd to regard as an evil the comforts which all men would enjoy: also, does one not generally give the name of luxury to the superfluities which only a small number of individuals can enjoy. In this sense, luxury is a necessary consequence of property, without which no society can subsist, and of a great inequality between fortunes which is the consequence, not of the right of property, but of bad laws. Moralists should address their sermons to the legislators, and not to individuals, because it is in the order of possible things that a virtuous and enlightened man may have the power to make reasonable laws, and it is not in human nature for all the rich men of a country to renounce through virtue procuring for themselves for money the enjoyments of pleasure or vanity.
[16]If by luxury one understands everything that is beyond the necessary, luxury is a natural consequence of the progress of the human species; and to reason consequently every enemy of luxury should believe with Rousseau that the state of happiness and virtue for man is that, not of the savage, but of the orang-outang. One feels that it would be absurd to regard as an evil the comforts which all men would enjoy: also, does one not generally give the name of luxury to the superfluities which only a small number of individuals can enjoy. In this sense, luxury is a necessary consequence of property, without which no society can subsist, and of a great inequality between fortunes which is the consequence, not of the right of property, but of bad laws. Moralists should address their sermons to the legislators, and not to individuals, because it is in the order of possible things that a virtuous and enlightened man may have the power to make reasonable laws, and it is not in human nature for all the rich men of a country to renounce through virtue procuring for themselves for money the enjoyments of pleasure or vanity.
It needs twenty years to lead man from the plant state in which he is within his mother's womb, and the pure animal state which is the lot of his early childhood, to the state when the maturity of the reason begins to appear. It has needed thirty centuries to learn a little about his structure. It would need eternity to learn something about his soul. It takes an instant to kill him.
The author of the "Siècle de Louis XIV."[17]is the first to speak of the man in the iron mask in an authenticated history. The reason is that he was very well informed about the anecdote which astonishes the present century, which will astonish posterity, and which is only too true. He was deceived about the date of the death of this singularly unfortunate unknown. The date of his burial at St. Paul was March 3rd, 1703, and not 1704. (Note.—According to a certificate reported by Saint-Foix, the date was November 20th, 1703.)
He was imprisoned first of all at Pignerol before being so on St. Margaret's Islands, and later in the Bastille; always under the same man's guard, Saint-Mars, who saw him die. Father Griffet, Jesuit, has communicated to the public the diary of the Bastille, which testifies to the dates. He had this diary without difficulty, for he held the delicate position of confessor of prisoners imprisoned in the Bastille.
The man in the iron mask is a riddle to which everyone wishes to guess the answer. Some say that he was the Duc de Beaufort: but the Duc de Beaufort was killed by the Turks at the defence of Candia, in 1669; and the man in the iron mask was at Pignerol, in 1662. Besides, how would one have arrested the Duc de Beaufort surrounded by his army? how would one have transferred him to France without anybody knowing anything about it? and why should he have been put in prison, and why this mask?
Others have considered the Comte de Vermandois, natural son of Louis XIV., who died publicly of the small-pox in 1683, with the army, and was buried in the town of Arras.
Later it was thought that the Duke of Monmouth, whose head King James II. had cut off publicly in London in 1685, was the man in the iron mask. It would have been necessary for him to be resuscitated, and then for him to change the order of the times, for him to put the year 1662 in place of 1685; for King James who never pardoned anyone, and who on that account deserved all his misfortunes, to have pardoned the Duke of Monmouth, and to have caused the death, in his place, of a man exactly like him. It would have been necessary to find this double who would have been so kind as to have his neck cut off in public in order to save the Duke of Monmouth. It would have been necessary for the whole of England to have been under a misapprehension; for James then to have sent his earnest entreaties to Louis XIV. to be so good as to serve as his constable and gaoler. Then Louis XIV. having done King James this little favour, would not have failed to have the same consideration for King William and for Queen Anne, with whom he was at war; and he would carefully have preserved in these two monarchs' consideration his dignity of gaoler, with which King James had honoured him.
All these illusions being dissipated, it remains to be learned who was this prisoner who was always masked, the age at which he died, and under what name he was buried. It is clear that if he was not allowed to pass into the courtyard of the Bastille, if he was not allowed to speak to his doctor, unless covered by a mask, it was for fear that in his features might be recognized some too striking resemblance. He might show his tongue, and never his face. As regards his age, he himself said to the Bastille apothecary, a few days before his death, that he thought he was about sixty; and Master Marsolan, surgeon to the Maréchal de Richelieu, and later to the Duc d'Orléans, regent, son-in-law of this apothecary, has repeated it to me more than once.
Finally, why give him an Italian name? he was always called Marchiali! He who writes this article knows more about it, maybe, than Father Griffet, and will not say more.
It is surprising to see so many scholars and so many intelligent and sagacious writers torment themselves withguessing who can have been the famous man in the iron mask, without the simplest, most natural, most probable idea ever presenting itself to them. Once the fact as M. de Voltaire reports it is admitted, with its circumstances; the existence of a prisoner of so singular a species, put in the rank of the best authenticated historical truths; it seems that not only is nothing easier than to imagine who this prisoner was, but that it is even difficult for there to be two opinions on the subject. The author of this article would have communicated his opinion earlier, if he had not believed that this idea must already have come to many others, and if he were not persuaded that it was not worth while giving as a discovery what, according to him, jumps to the eyes of all who read this anecdote.
However, as for some time past this event has divided men's minds, and as quite recently the public has again been given a letter in which it is claimed as proved that this celebrated prisoner was a secretary of the Duke of Mantua (which cannot be reconciled with the great marks of respect shown by M. de Saint-Mars to his prisoner), the author has thought it his duty to tell at last what has been his opinion for many years. Maybe this conjecture will put an end to all other researches, unless the secret be revealed by those who can be its guardians, in such a way as to remove all doubts.
He will not amuse himself with refuting those who have imagined that this prisoner could be the Comte de Vermandois, the Duc de Beaufort, or the Duke of Monmouth. The scholarly and very wise author of this last opinion has well refuted the others; but he had based his own opinion essentially merely on the impossibility of finding in Europe some other prince whose detention it would have been of the very highest importance should not be known. M. de Saint-Foix is right, if he means to speak only of princes whose existence was known; but why has nobody yet thought of supposing that the iron mask might have been an unknown prince, brought up in secret, and whose existence it was important should remain unknown?
The Duke of Monmouth was not for France a prince of such great importance; and one does not see even what could have engaged this power, at least after the death of this duke and of James II., to make so great a secret of his detention, if indeed he was the iron mask. It is hardly probable either that M. de Louvois and M. de Saint-Mars would have shown the Duke of Monmouth the profound respect which M. de Voltaire assures they showed the iron mask.
The author conjectures, from the way that M. de Voltaire has told the facts, that this celebrated historian is as persuaded as he is of the suspicion which he is going, he says, to bring to light; but that M. de Voltaire, as a Frenchman, did not wish, he adds, to publish point-blank, particularly as he had said enough for the answer to the riddle not to be difficult to guess. Here it is, he continues, as I see it.
"The iron mask was undoubtedly a brother and an elder brother of Louis XIV., whose mother had that taste for fine linen on which M. de Voltaire lays stress. It was in reading the Memoirs of that time, which report this anecdote about the queen, that, recalling this same taste in the iron mask, I doubted no longer that he was her son: a fact of which all the other circumstances had persuaded me already.
"It is known that Louis XIII. had not lived with the queen for a long time; that the birth of Louis XIV. was due only to a happy chance skilfully induced; a chance which absolutely obliged the king to sleep in the same bed with the queen. This is how I think the thing came to pass.
"The queen may have thought that it was her fault that no heir was born to Louis XIII. The birth of the iron mask will have undeceived her. The cardinal to whom she will have confided the fact will have known, for more than one reason, how to turn the secret to account; he will have thought of making use of this event for his own benefit and for the benefit of the state. Persuaded by this example that the queen could give the king children, the plan which produced the chance of one bed for the king and the queen was arranged in consequence. But the queen and the cardinal, equally impressed with the necessity of hiding fromLouis XIII. the iron mask's existence, will have had him brought up in secret. This secret will have been a secret for Louis XIV. until Cardinal Mazarin's death.
"But this monarch learning then that he had a brother, and an elder brother whom his mother could not disacknowledge, who further bore maybe the marked features which betrayed his origin, reflecting that this child born during marriage could not, without great inconvenience and a horrible scandal, be declared illegitimate after Louis XIII.'s death, Louis XIV. will have judged that he could not use a wiser or juster means than the one he employed in order to assure his own tranquillity and the peace of the state; means which relieved him of committing a cruelty which policy would have represented as necessary to a monarch less conscientious and less magnanimous than Louis XIV.
"It seems to me, our author continues, that the more one knows of the history of those times, the more one must be struck by these assembled circumstances which are in favour of such a supposition."
FOOTNOTES:[17]Voltaire.[18]This note, given as a publisher's note in the 1771 edition, passes among many men of letters as being by Voltaire himself. He knew of this edition, and he never contradicted the opinion there advanced on the subject of the man in the iron mask.He was the first to speak of this man. He always combated all the conjectures made about the mask: he always spoke as though better informed than others on the subject, and as though unwilling to tell all he knew.There is a letter in circulation from Mlle. de Valois, written to the Duke, afterward Maréchal de Richelieu, where she boasts of having learned from the Duc d'Orléans, her father, under strange conditions, who the man in the iron mask was; this man, she says, was a twin brother of Louis XIV., born a few hours after him.Either this letter, which it was so useless, so indecent, so dangerous to read, is a supposititious letter, or the regent, in giving his daughter the reward she had so nobly acquired, thought to weaken the danger there was in revealing a state secret, by altering the facts, so as to make of this prince a younger son without right to the throne, instead of the heir-apparent to the crown.But Louis XIV., who had a brother; Louis XIV., whose soul was magnanimous; Louis XIV., who prided himself even on a scrupulous probity, whom history has reproached with no crime, who indeed committed no crime apart from letting himself be too swayed by the counsels of Louvois and the Jesuits; Louis XIV. would never have detained one of his brothers in perpetual prison, in order to forestall the evils announced by an astrologer, in whom he did not believe. He needed more important motives. Eldest son of Louis XIII., acknowledged by this prince, the throne belonged to him; but a son born of Anne of Austria, unknown to her husband, had no rights, and could, nevertheless, try to make himself acknowledged, rend France with a long civil war, win maybe over Louis XIII.'s son, by alleging the right of primogeniture, and substitute a new race for the old race of the Bourbons. These motives, if they did not entirely justify Louis XIV.'s rigour, serve at least to excuse him; and the prisoner, too well-informed of his fate, could be grateful to him for not having listened to more rigorous counsels, counsels which politics have often employed against those who had pretensions to thrones occupied by their competitors.From his youth Voltaire was connected with the Duc de Richelieu, who was not discreet: if Mlle. de Valois' letter is authentic, he knew of it; but, possessed of a just mind, he felt the error, and sought other information. He was in a position to obtain it; he rectified the truth altered in the letter, as he rectified so many other errors.
FOOTNOTES:
[17]Voltaire.
[17]Voltaire.
[18]This note, given as a publisher's note in the 1771 edition, passes among many men of letters as being by Voltaire himself. He knew of this edition, and he never contradicted the opinion there advanced on the subject of the man in the iron mask.He was the first to speak of this man. He always combated all the conjectures made about the mask: he always spoke as though better informed than others on the subject, and as though unwilling to tell all he knew.There is a letter in circulation from Mlle. de Valois, written to the Duke, afterward Maréchal de Richelieu, where she boasts of having learned from the Duc d'Orléans, her father, under strange conditions, who the man in the iron mask was; this man, she says, was a twin brother of Louis XIV., born a few hours after him.Either this letter, which it was so useless, so indecent, so dangerous to read, is a supposititious letter, or the regent, in giving his daughter the reward she had so nobly acquired, thought to weaken the danger there was in revealing a state secret, by altering the facts, so as to make of this prince a younger son without right to the throne, instead of the heir-apparent to the crown.But Louis XIV., who had a brother; Louis XIV., whose soul was magnanimous; Louis XIV., who prided himself even on a scrupulous probity, whom history has reproached with no crime, who indeed committed no crime apart from letting himself be too swayed by the counsels of Louvois and the Jesuits; Louis XIV. would never have detained one of his brothers in perpetual prison, in order to forestall the evils announced by an astrologer, in whom he did not believe. He needed more important motives. Eldest son of Louis XIII., acknowledged by this prince, the throne belonged to him; but a son born of Anne of Austria, unknown to her husband, had no rights, and could, nevertheless, try to make himself acknowledged, rend France with a long civil war, win maybe over Louis XIII.'s son, by alleging the right of primogeniture, and substitute a new race for the old race of the Bourbons. These motives, if they did not entirely justify Louis XIV.'s rigour, serve at least to excuse him; and the prisoner, too well-informed of his fate, could be grateful to him for not having listened to more rigorous counsels, counsels which politics have often employed against those who had pretensions to thrones occupied by their competitors.From his youth Voltaire was connected with the Duc de Richelieu, who was not discreet: if Mlle. de Valois' letter is authentic, he knew of it; but, possessed of a just mind, he felt the error, and sought other information. He was in a position to obtain it; he rectified the truth altered in the letter, as he rectified so many other errors.
[18]This note, given as a publisher's note in the 1771 edition, passes among many men of letters as being by Voltaire himself. He knew of this edition, and he never contradicted the opinion there advanced on the subject of the man in the iron mask.
He was the first to speak of this man. He always combated all the conjectures made about the mask: he always spoke as though better informed than others on the subject, and as though unwilling to tell all he knew.
There is a letter in circulation from Mlle. de Valois, written to the Duke, afterward Maréchal de Richelieu, where she boasts of having learned from the Duc d'Orléans, her father, under strange conditions, who the man in the iron mask was; this man, she says, was a twin brother of Louis XIV., born a few hours after him.
Either this letter, which it was so useless, so indecent, so dangerous to read, is a supposititious letter, or the regent, in giving his daughter the reward she had so nobly acquired, thought to weaken the danger there was in revealing a state secret, by altering the facts, so as to make of this prince a younger son without right to the throne, instead of the heir-apparent to the crown.
But Louis XIV., who had a brother; Louis XIV., whose soul was magnanimous; Louis XIV., who prided himself even on a scrupulous probity, whom history has reproached with no crime, who indeed committed no crime apart from letting himself be too swayed by the counsels of Louvois and the Jesuits; Louis XIV. would never have detained one of his brothers in perpetual prison, in order to forestall the evils announced by an astrologer, in whom he did not believe. He needed more important motives. Eldest son of Louis XIII., acknowledged by this prince, the throne belonged to him; but a son born of Anne of Austria, unknown to her husband, had no rights, and could, nevertheless, try to make himself acknowledged, rend France with a long civil war, win maybe over Louis XIII.'s son, by alleging the right of primogeniture, and substitute a new race for the old race of the Bourbons. These motives, if they did not entirely justify Louis XIV.'s rigour, serve at least to excuse him; and the prisoner, too well-informed of his fate, could be grateful to him for not having listened to more rigorous counsels, counsels which politics have often employed against those who had pretensions to thrones occupied by their competitors.
From his youth Voltaire was connected with the Duc de Richelieu, who was not discreet: if Mlle. de Valois' letter is authentic, he knew of it; but, possessed of a just mind, he felt the error, and sought other information. He was in a position to obtain it; he rectified the truth altered in the letter, as he rectified so many other errors.
I came across a reasoner who said: "Engage your subjects to marry as soon as possible; let them be exempt from taxes the first year, and let their tax be distributed over those who at the same age are celibate.
"The more married men you have, the less crime there will be. Look at the frightful records of your registers of crime; you will find there a hundred bachelors hanged or wheeled for one father of a family.
"Marriage makes man wiser and more virtuous. The father of a family, near to committing a crime, is often stopped by his wife whose blood, less feverish than his, makes her gentler, more compassionate, more fearful of theft and murder, more timorous, more religious.
"The father of a family does not want to blush before his children. He fears to leave them a heritage of shame.
"Marry your soldiers, they will not desert any more. Bound to their families, they will be bound also to their fatherland. A bachelor soldier often is nothing but a vagabond, to whom it is indifferent whether he serves the king of Naples or the king of Morocco."
The Roman warriors were married; they fought for their wives and children; and they enslaved the wives and children of other nations.
A great Italian politician, who further was very learned in oriental languages, a very rare thing among our politicians, said to me in my youth: "Caro figlio, remember that the Jews have never had but one good institution, that of having a horror of virginity." If this little race of superstitious intermediaries had not considered marriage as the first law of man, if there had been among them convents of nuns, they were irreparably lost.
"Unfortunate that I am to have been born!" said Ardassan Ougli, young page of the great Sultan of the Turks. "If it were only the great Sultan on whom I am dependent; but I am subject to the chief of my oda, to the capigi pasha; and when I receive my pay, I have to bow down to one of the tefterdar's clerks who deducts half of it. Before I was seven years old I had cut off, in spite of myself, in ceremony, the end of my prepuce, and it made me ill for a fortnight. The dervish who prays for us is my master; an iman is still more my master; the mollah is still more my master than the iman. The cadi is another master; the cadi-leskier is master still more; the mufti is much more master than all these together. The grand vizier's kaia can with a word have me thrown into the canal; and the grand vizier, finally, can have my neck wrung at his pleasure, and stuff the skin of my head, without anybody even taking notice.
"How many masters, great God! even if I had as many bodies and as many souls as I have duties to accomplish, I could not attend to everything. Oh, Allah! if only you had made me a screech-owl! I should live free in my hole, and I should eat mice at my ease without masters or servants. That assuredly is man's real destiny; only since he was perverted has he masters. No man was made to serve another man continuously. Each would have charitably aided his fellow, if things were as they should be. The man with eyes would have led the blind man, the active manwould have acted as crutch to the cripple. This world would have been the paradise of Mohammed; and it is the hell which is exactly under the pointed bridge."
Thus did Ardassan Ougli speak, after receiving the stirrup-leather from one of his masters.
After a few years Ardassan Ougli became pasha with three tails. He made a prodigious fortune, and he firmly believed that all men, excepting the Great Turk and the Grand Vizier, were born to serve him, and all women to give him pleasure in accordance with his caprice.
How has it been possible for one man to become another man's master, and by what species of incomprehensible magic has he been able to become the master of many other men? On this phenomenon a great number of good volumes have been written; but I give the preference to an Indian fable, because it is short, and because the fables have said everything.
Adimo, the father of all the Indians, had two sons and two daughters by his wife Procriti. The elder son was a giant, the younger was a little hunchback, the two daughters were pretty. As soon as the giant was conscious of his strength, he lay with his two sisters, and made the little hunchback serve him. Of his two sisters, one was his cook, the other his gardener. When the giant wanted to sleep, he started by chaining his little hunchback brother to a tree; and when the brother escaped, he caught him in four strides, and gave him twenty strokes with a length of ox sinew.
The hunchback became submissive and the best subject in the world. The giant, satisfied to see him fulfilling his duties as subject, permitted him to lie with one of his sisters for whom he himself had taken a distaste. The children who came of this marriage were not entirely hunchbacked;but they had sufficiently misshapen forms. They were reared in fear of God and the giant. They received an excellent education; they were taught that their great uncle was giant by divine right, that he could do with his family as pleased him; that if he had a pretty niece or great-niece, she was for him alone without a doubt, and that no one could lie with her until he wanted her no longer.
The giant having died, his son, who was not by a long way as strong and as big as he, thought nevertheless that he, like his father, was giant by divine right. He claimed to make all the men work for him, and to lie with all the women. The family leagued itself against him, he was beaten to death, and the others turned themselves into a republic.
The Siamese, on the contrary, maintain that the family had started by being republican, and that the giant did not come until after a great number of years and dissensions; but all the authors of Benares and Siam agree that mankind lived an infinity of centuries before having the intelligence to make laws; and they prove it by an unanswerable reason, which is that even to-day when everyone plumes himself on his intelligence, no way has been found of making a score of passably good laws.
It is indeed still an insoluble question in India whether republics were established before or after monarchies, whether confusion appeared more horrible to mankind than despotism. I do not know what happened in order of time; but in that of nature it must be agreed that all men being born equal, violence and adroitness made the first masters, the laws made the last.
In our barbarous times, when the Franks, the Germans, the Bretons, the Lombards, the Spanish Muzarabs, knew not how either to read or write, there were instituted schools, universities, composed almost entirely of ecclesiastics who, knowing nothing but their own jargon, taught this jargon to those who wished to learn it; the academies came only a long time afterwards; they despised the foolishness of the schools, but did not always dare to rise against them, because there are foolishnesses that are respected provided that they concern respectable things.
The men of letters who have rendered the greatest services to the small number of thinking beings spread over the world, are the isolated writers, the true scholars shut in their studies, who have neither argued on the benches of the universities, nor told half-truths in the academies; and almost all of them have been persecuted. Our wretched species is so made that those who walk on the well-trodden path always throw stones at those who are showing a new road.
Montesquieu says that the Scythians rent their slaves' eyes, so that they might be less distracted while they were churning their butter; that is just how the inquisition functions, and in the land where this monster reigns almost everybody is blind. In England people have had two eyes for more than two hundred years; the French are starting to open one eye; but sometimes there are men in power who do not want the people to have even this one eye open.
These poor persons in power are like Doctor Balouard of the Italian Comedy, who does not want to be served byanyone but the dolt Harlequin, and who is afraid of having too shrewd a valet.
Compose some odes in praise of My Lord Superbus Fadus, some madrigals for his mistress; dedicate a book on geography to his door-keeper, you will be well-received; enlighten mankind, you will be exterminated.
Descartes was forced to leave his country, Gassendi was calumniated, Arnauld dragged out his days in exile; every philosopher is treated as the prophets were among the Jews.
Who would believe that in the eighteenth century a philosopher was dragged before the secular tribunals, and treated as impious by the tribunals of arguments, for having said that men could not practise the arts if they had no hands? I do not despair that soon the first person who is so insolent as to say that men could not think if they had no heads will be immediately condemned to the galleys; "for," some young graduate will say to him, "the soul is a pure spirit, the head is only matter; God can put the soul in the heel, as well as in the brain; therefore I denounce you as impious."
The greatest misfortune of a man of letters is not perhaps being the object of his confrères' jealousy, the victim of the cabal, the despised of the men of power; but of being judged by fools. Fools go far sometimes, particularly when bigotry is added to ineptitude, and to ineptitude the spirit of vengeance. The further great misfortune of a man of letters is that ordinarily he is unattached. A bourgeois buys himself a small position, and there he is backed by his colleagues. If he suffers an injustice, he finds defenders at once. The man of letters is unsuccoured; he resembles a flying-fish; if he rises a little, the birds devour him; if he dives, the fish eat him.
Every public man pays tribute to malignity, but he is paid in honours and gold.
Is it not very natural that all the metamorphoses with which the world is covered should have made people imagine in the Orient, where everything has been imagined, that our souls passed from one body to another? An almost imperceptible speck becomes a worm, this worm becomes a butterfly; an acorn transforms itself into an oak; an egg into a bird; water becomes cloud and thunder; wood is changed into fire and ash; everything in nature appears, in fine, metamorphosed. Soon people attributed to souls, which were regarded as light figures, what they saw in more gross bodies. The idea of metempsychosis is perhaps the most ancient dogma of the known universe, and it still reigns in a large part of India and China.
Some people have accused Milton of having taken his poem from the tragedy of "The Banishment of Adam" by Grotius, and from the "Sarcotis" of the Jesuit Masenius, printed at Cologne in 1654 and in 1661, long before Milton gave his "Paradise Lost."
As regards Grotius, it was well enough known in England that Milton had carried into his epic English poem a few Latin verses from the tragedy of "Adam." It is in no wise to be a plagiarist to enrich one's language with the beauties of a foreign language. No one accused Euripides of plagiarism for having imitated in one of the choruses of "Iphigenia" the second book of the Iliad; on the contrary, people were very grateful to him for this imitation, which they regarded as a homage rendered to Homer on the Athenian stage.
Virgil never suffered a reproach for having happily imitated, in the Æneid, a hundred verses by the first of Greek poets.
Against Milton the accusation was pushed a little further. A Scot, Will Lauder by name, very attached to the memory of Charles I., whom Milton had insulted with the most uncouth animosity, thought himself entitled to dishonour the memory of this monarch's accuser. It was claimed that Milton was guilty of an infamous imposture in robbing Charles I. of the sad glory of being the author of the "Eikon Basilika," a book long dear to the royalists, and which Charles I., it was said, had composed in his prison to serve as consolation for his deplorable adversity.
Lauder, therefore, about the year of 1752, wanted to begin by proving that Milton was only a plagiarist, before proving that he had acted as a forger against the memory of the most unfortunate of kings; he procured some editions of the poem of the "Sarcotis." It seemed evident that Milton had imitated some passages of it, as he had imitated Grotius and Tasso.
But Lauder did not rest content there; he unearthed a bad translation in Latin verse of the "Paradise Lost" of the English poet; and joining several verses of this translation to those by Masenius, he thought thereby to render the accusation more grave, and Milton's shame more complete. It was in that, that he was badly deceived; his fraud was discovered. He wanted to make Milton pass for a forger, and he was himself convicted of forging. No one examined Masenius' poem of which at that time there were only a few copies in Europe. All England, convinced of the Scot's poor trick, asked no more about it. The accuser, confounded, was obliged to disavow his manœuvre, and ask pardon for it.
Since then a new edition of Masenius was printed in 1757. The literary public was surprised at the large number of very beautiful verses with which the Sarcotis was sprinkled. It is in truth nothing but a long declamation of the schools on the fall of man: but the exordium, the invocation, the description of the garden of Eden, the portrait of Eve, that of the devil, are precisely the same as in Milton. Further, it is the same subject, the same plot, the same catastrophe. If the devil wishes, in Milton, to be revenged on man for the harm which God has done him, he has precisely the same plan in the work of the Jesuit Masenius; and he manifests it in verses worthy maybe of the century of Augustus. ("Sarcotis," I., 271et seq.)
One finds in both Masenius and Milton little episodes, trifling digressions which are absolutely alike; both speak of Xerxes who covered the sea with his ships. Both speak in the same tone of the Tower of Babel; both give the same description of luxury, of pride, of avarice, of gluttony.
What most persuaded the generality of readers of Milton's plagiarism was the perfect resemblance of the beginning of the two poems. Many foreigners, after reading the exordium, had no doubt but that the rest of Milton's poem was taken from Masenius. It is a very great error and easy to recognize.
I do not think that the English poet imitated in all more than two hundred of the Jesuit of Cologne's verses; and I dare say that he imitated only what was worthy of being imitated. These two hundred verses are very beautiful; so are Milton's; and the total of Masenius' poem, despite these two hundred beautiful verses, is not worth anything at all.
Molière took two whole scenes from the ridiculous comedy of the "Pédant Joué" by Cyrano de Bergerac. "These two scenes are good," he said as he was jesting with his friends. "They belong to me by right: I recover my property." After that anyone who treated the author of "Tartufe" and "Le Misanthrope" as a plagiarist would have been very badly received.
It is certain that generally Milton, in his "Paradise", has in imitating flown on his own wings; and it must be agreed that if he borrowed so many traits from Grotius and from the Jesuit of Cologne, they are blended in the crowd of original things which are his; in England he is always regarded as a very great poet.
It is true that he should have avowed having translated two hundred of a Jesuit's verses; but in his time, at the court of Charles II., people did not worry themselves with either the Jesuits, or Milton, or "Paradise Lost", or "Paradise Regained". All those things were either scoffed at, or unknown.
I tell you again, ignorant imbeciles, whom other ignoramuses have made believe that the Mohammedan religion is voluptuous and sensual, there is not a word of truth in it; you have been deceived on this point as on so many others.
Canons, monks, vicars even, if a law were imposed on you not to eat or drink from four in the morning till ten at night, during the month of July, when Lent came at this period; if you were forbidden to play at any game of chance under pain of damnation; if wine were forbidden you under the same pain; if you had to make a pilgrimage into the burning desert; if it were enjoined on you to give at least two and a half per cent. of your income to the poor; if, accustomed to enjoy possession of eighteen women, the number were cut down suddenly by fourteen; honestly, would you dare call that religion sensual?
The Latin Christians have so many advantages over the Mussulmans, I do not say in the matter of war, but in the matter of doctrines; the Greek Christians have so beaten them latterly from 1769 to 1773, that it is not worth the trouble to indulge in unjust reproaches against Islam.
Try to retake from the Mohammedans all that they usurped; but it is easier tocalumniatethem.
I hate calumny so much that I do not want even to impute foolishness to the Turks, although I detest them as tyrants over women and enemies of the arts.
I do not know why the historian of the Lower Empire maintains that Mohammed speaks in his Koran of his journey into the sky: Mohammed does not say a word about it; we have proved it.
One must combat ceaselessly. When one has destroyed an error, there is always someone who resuscitates it.
It is a very old, very universal fable that tells of the mountain which, having frightened all the countryside by its outcry that it was in labour, was hissed by all present when it brought into the world a mere mouse. The people in the pit were not philosophers. Those who hissed should have admired. It was as fine for the mountain to give birth to a mouse, as for the mouse to give birth to a mountain. A rock which produces a rat is a very prodigious thing; and never has the world seen anything approaching this miracle. All the globes of the universe could not call a fly into existence. Where the vulgar laugh, the philosopher admires; and he laughs where the vulgar open their big, stupid eyes in astonishment.
Why should one lock up a man or a woman who walked stark naked in the street? and why is no one shocked by absolutely nude statues, by pictures of the Madonna and of Jesus that may be seen in some churches?
It is probably that the human species lived long without being clothed.
People unacquainted with clothing have been found in more than one island and in the American continent.
The most civilized hide the organs of generation with leaves, woven rushes, feathers.
Whence comes this form of modesty? is it the instinct for lighting desires by hiding what it gives pleasure to discover?
Is it really true that among slightly more civilized nations, such as the Jews and half-Jews, there have been entire sects who would not worship God save by stripping themselves of all their clothes? such were, it is said, the Adamites and the Abelians. They gathered quite naked to sing the praises of God: St. Epiphanius and St. Augustine say so. It is true that they were not contemporary, and that they were very far from these people's country. But at all events this madness is possible: it is not even more extraordinary, more mad than a hundred other madnesses which have been round the world one after the other.
We have said elsewhere that to-day even the Mohammedans still have saints who are madmen, and who go naked like monkeys. It is very possible that some fanatics thought it was better to present themselves to the Deity in the state in which He formed them, than in the disguise invented byman. It is possible that they showed everything out of piety. There are so few well-made persons of both sexes, that nakedness might have inspired chastity, or rather disgust, instead of increasing desire.
It is said particularly that the Abelians renounced marriage. If there were any fine lads and pretty lasses among them, they were at least comparable to St. Adhelme and to blessed Robert d'Arbrisselle, who slept with the prettiest persons, that their continence might triumph all the more.
But I avow that it would have been very comic to see a hundred Helens and Parises singing anthems, giving each other the kiss of peace, and making agapæ.
All of which shows that there is no singularity, no extravagance, no superstition which has not passed through the heads of mankind. Happy the day when these superstitions do not trouble society and make of it a scene of disorder, hatred and fury! It is better without doubt to pray God stark naked, than to stain His altars and the public places with human blood.
B: What is natural law?
A: The instinct which makes us feel justice.
B: What do you call just and unjust?
A: What appears such to the entire universe.
B: The universe is composed of many heads. It is said that in Lacedæmon were applauded thefts for which people in Athens were condemned to the mines.
A: Abuse of words, logomachy, equivocation; theft could not be committed at Sparta, when everything was common property. What you call "theft" was the punishment for avarice.
B: It was forbidden to marry one's sister in Rome. It was allowed among theEgyptians, the Athenians and even among the Jews, to marry one's sister on the father's side. It is but with regret that I cite that wretched little Jewish people, who should assuredly not serve as a rule for anyone, and who (putting religion aside) was never anything but a race of ignorant and fanatic brigands. But still, according to their books, the young Thamar, before being ravished by her brother Amnon, says to him:—"Nay, my brother, do not thou this folly, but speak unto the king; for he will not withhold me from thee." (2 Samuel xiii. 12, 13.)
A: Conventional law all that, arbitrary customs, fashions that pass: the essential remains always. Show me a country where it was honourable to rob me of the fruit of my toil, to break one's promise, to lie in order to hurt, to calumniate, to assassinate, to poison, to be ungrateful towards a benefactor, to beat one's father and one's mother when they offer you food.
B: Have you forgotten that Jean-Jacques, one of the fathers of the modern Church, has said that "the first man who dared enclose and cultivate a piece of land" was the enemy "of the human race," that he should have been exterminated, and that "the fruits of the earth are for all, and that the land belongs to none"? Have we not already examined together this lovely proposition which is so useful to society (Discourse on Inequality, second part)?
A: Who is this Jean-Jacques? he is certainly not either John the Baptist, nor John the Evangelist, nor James the Greater, nor James the Less[19]; it must be some Hunnish wit who wrote that abominable impertinence or some poor jokerbufo magrowho wanted to laugh at what the entire world regards as most serious. For instead of going to spoil the land of a wise and industrious neighbour, he had only to imitate him; and every father of a family having followed this example, behold soon a very pretty village formed. The author of this passage seems to me a very unsociable animal.
B: You think then that by outraging and robbing the good man who has surrounded his garden and chicken-run with a live hedge, he has been wanting in respect towards the duties of natural law?
A: Yes, yes, once again, there is a natural law, and it does not consist either in doing harm to others, or in rejoicing thereat.
B: I imagine that man likes and does harm only for his own advantage. But so many people are led to look for their own interest in the misfortune of others, vengeance is so violent a passion, there are such disastrous examples of it; ambition, still more fatal, has inundated the world with so much blood, that when I retrace for myself the horrible picture, I am tempted to avow that man is a very devil. In vain have I in my heart the notion of justice and injustice; an Attila courted by St. Leo, a Phocas flattered by St. Gregory with the most cowardly baseness, an Alexander VI. sullied with so many incests, so many murders,so many poisonings, with whom the weak Louis XII., who is called "the good," makes the most infamous and intimate alliance; a Cromwell whose protection Cardinal Mazarin seeks, and for whom he drives out of France the heirs of Charles I., Louis XIV.'s first cousins, etc., etc.; a hundred like examples set my ideas in disorder, and I know no longer where I am.
A: Well, do storms stop our enjoyment of to-day's beautiful sun? Did the earthquake which destroyed half the city of Lisbon stop your making the voyage to Madrid very comfortably? If Attila was a brigand and Cardinal Mazarin a rogue, are there not princes and ministers who are honest people? Has it not been remarked that in the war of 1701, Louis XIV.'s council was composed of the most virtuous men? The Duc de Beauvilliers, the Marquis de Torci, the Maréchal de Villars, Chamillart lastly who passed for being incapable, but never for dishonest. Does not the idea of justice subsist always? It is upon that idea that all laws are founded. The Greeks called them "daughters of heaven," which only means daughters of nature. Have you no laws in your country?
B: Yes, some good, some bad.
A: Where, if it was not in the notions of natural law, did you get the idea that every man has within himself when his mind is properly made? You must have obtained it there, or nowhere.
B: You are right, there is a natural law; but it is still more natural to many people to forget it.
A: It is natural also to be one-eyed, hump-backed, lame, deformed, unhealthy; but one prefers people who are well made and healthy.
B: Why are there so many one-eyed and deformed minds?
A: Peace! But go to the article on "Power."