"No great art or studied eloquence is needed to prove that Christians should tolerate one another. I go even further and declare that we must look upon all men as our brothers. But the Turk, my brother? the Chinese, the Jew, the Siamese? Yes, of course; are we not all the children of one father and creatures of the same God?
But these people despise us; they call us idolators! Then I'll tell them they are quite wrong. I think I could at least shock the proud obstinacy of an imam if I said to them something like this:
This little globe, nothing more than a point, rolls in space like so many other globes; we are lost in this immensity. Man, some five feet tall, is surely a very small part of the universe. One of these imperceptible beings says to some of his neighbors in Arabia or Africa: "Listen to me, for the God of all these worlds has enlightened me: there are nine hundred million little ants like us on earth, but only my anthill is beloved of God; He will hold all others in horror through all eternity; only mine will be blessed, the others will be eternally wretched."
At that, they would cut me short and ask what fool made that stupid remark. I would be obligated to reply, "You yourselves." Then I would try to mollify them; but that would not be easy.
I would speak now to the Christians and dare say, for example, to a Dominical Inquisitor, "My brother, you know that every province in Italy has its dialect, and people in Venice and Bergamo speak differently from those in Florence. The Academy della Crusca has standardized the language; its dictionary is an inescapable authority, and Buonmattei's grammar is an absolute and infallible guide; but do you believe that the hand of the Academy and in his absence, Buonmattei, would have been able in all good conscience to cut out the tongues of all those from Venice and Bergamo who persisted in using their own dialect?"
The Inquisitor replies: "There is a great difference; here is a question of your salvation. It's for your won good the Director of the Inquisition orders that you be seized on the testimony of a single person, no matter how infamous or criminal he may be; that you have no lawyer to defend you; that the very name of your accuser be unknown to you; that the Inquisitor promise you grace and then condemn you; that you undergo five different degrees of torture and then be whipped or sent to the galleys, or ceremoniously burned at the stake. . . .
I would take the liberty of replying: "My brother, perhaps you are right: I am convinced that you wish me well, but couldn't I be saved without all this?"
To be sure, these horrible absurdities do not soil the face of the earth everyday, but they are frequent enough, and a whole volume could easliy be written about them much longer than the Gospels which condemn them. Not only is it very cruel to persecute in this breif existence of ours those who differ from us in oppinion, but I am afraid it is being bold indeed to pronounce their eternal damnation. It hardly seems fitting for us atoms of the moment, for that is all we are, to presume to know in advance the decrees of our own Creator. . . .
Oh, sectarians of a merciful God, if you had a cruel heart, if, while adoring Him whose only law consists in the words: "Love God and thy neighbor as thyself (Luke X, 27)," you had overloaded this pure and holy law with sophisms and incomprehensible disqutations; if you had lighted the torch of discord either over a new word or a single letter of the alphabet; if you had made eternal punishment the penalty for the omission of a few words or ceremonies which other nations could not know about, I would say to you, as I wept in compassion for mankind; "Transport yourselves with me to the day when all men will be judged and when God will do unto each man according to his works."
"I see all the dead of all centuries, past and present, appear before His presence. Are you quite sure that our Creator and Father will say to the wise and virtuous Confucius, to Solon the law-giver, to Pythagoras, Zaleucus, Socrates, and Plato, to the divine Antoninus, good Trajan, and Titus, the flowering of mankind, to Epictetus and so many other model men: "Go, you monsters; go and suffer punishment, limitless in time and intensity, eternal as I am eternal. And you, my beloved Jean Chatel, Ravaillac, Damiens, Cartouche, etc., who died according to the prescribed formulas, share forever at my right hand my empire and felicity."
You draw back in horror from these words, and since they escaped me, I have no more to say
I no longer address myself to men, but to thee, God of all beings, all worlds, and all ages. If indeed it is allowable for feeble creatures, lost in immensity and impercptible to the rest of the universe, to dare ask anything of Thee who hast given all things, whose decrees are as immutable as they are eternal, deign to look with compassion upon the failings inherent in our nature, and grant that these failings lead us not into calamity.
Thou didst not give us hearts that we should hate each other or hands that we should cut each other's throats. Grant that we may help each other bear the burden of our painful and brief lives; that the slight difference in the clothing with which we cover our puny bodies, in our inadequate tongues, in all our ridiculous customs, in all our imperfect laws, in all our insensate opinions, in all our stations in life so disproportionate in our eyes but so equal in Thy sight, that all these little variations that differentiate the atoms called
man, may not be the signals for hatred and persecution. . . .
May all men remember that they are brothrs; may they hold in horror tyrany that is exercised over souls, just as they hold in execration the brigandage that snatches away by force the fruits of labor and peaceful industry. If the scourage of war is inevitable, let us not hate each other, let us not tear each other apart in the lap of peace; but let us use the brief moment of our existance in blessing a thousand different tongues, from Siam to California, Thy goodness which has bestowed this moment upon us."
- Voltaire
