Faith, False Minds

Voltaire's Philosophical Dictionary
by Voltaire

(Page 6 of 24)

Faith

We have long pondered whether or no we should print this article, which we found in an old book. Our respect for St. Peter's see restrained us. But some pious men having convinced us that Pope Alexander VI. had nothing in common with St. Peter, we at last decided to bring this little piece into the light, without scruple.

One day Prince Pico della Mirandola met Pope Alexander VI. at the house of the courtesan Emilia, while Lucretia, the holy father's daughter, was in child-bed, and one did not know in Rome if the child was the Pope's, or his son's the Duke of Valentinois, or Lucretia's husband's, Alphonse of Aragon, who passed for impotent. The conversation was at first very sprightly. Cardinal Bembo records a part of it.

"Little Pic," said the Pope, "who do you think is my grandson's father?"

"Your son-in-law, I think," answered Pic.

"Eh! how can you believe such folly?"

"I believe it through faith."

"But do you not know quite well that a man who is impotent does not make children?"

"Faith consists," returned Pic, "in believing things because they are impossible; and, further, the honour of your house demands that Lucretia's son shall not pass as the fruit of an incest. You make me believe more incomprehensible mysteries. Have I not to be convinced that a serpent spoke, that since then all men have been damned, that Balaam's she-ass also spoke very eloquently, and that the walls of Jericho fell at the sound of trumpets?" Pic forthwith ran through a litany of all the admirable things he believed.

Alexander fell on his sofa by dint of laughing.

"I believe all that like you," he said, "for I know well that only by faith can I be saved, and that I shall not be saved by my works."

"Ah! Holy Father," said Pic, "you have need of neither works nor faith; that is good for poor profane people like us; but you who are vice-god can believe and do all you want to. You have the keys of heaven; and without a doubt St. Peter will not close the door in your face. But for myself, I avow I should need potent protection if, being only a poor prince, I had slept with my daughter, and if I had used the stiletto and the cantarella as often as your Holiness."

Alexander could take a jest. "Let us talk seriously," he said to Prince della Mirandola. "Tell me what merit one can have in telling God that one is persuaded of things of which in fact one cannot be persuaded? What pleasure can that give God? Between ourselves, saying that one believes what is impossible to believe is lying."

Pico della Mirandola made a great sign of the cross. "Eh! paternal God," he cried, "may your Holiness pardon me, you are not a Christian."

"No, by my faith," said the Pope.

"I thought as much," said Pico della Mirandola.

False Minds

We have blind men, one-eyed men, squint-eyed men, men with long sight, short sight, clear sight, dim sight, weak sight. All that is a faithful enough image of our understanding; but we are barely acquainted with false sight. There are hardly men who always take a cock for a horse, or a chamber-pot for a house. Why do we often come across minds otherwise just enough, which are absolutely false on important things? Why does this same Siamese who will never let himself be cheated when there is question of counting him three rupees, firmly believe in the metamorphoses of Sammonocodom? By what strange singularity do sensible men resemble Don Quixote who thought he saw giants where other men saw only windmills? Still, Don Quixote was more excusable than the Siamese who believes that Sammonocodom came several times on earth, and than the Turk who is persuaded that Mahomet put half the moon in his sleeve; for Don Quixote, struck with the idea that he must fight giants, can figure to himself that a giant must have a body as big as a mill; but from what supposition can a sensible man set off to persuade himself that the half of the moon has gone into a sleeve, and that a Sammonocodom has come down from heaven to play at shuttlecock, cut down a forest, and perform feats of legerdemain?

The greatest geniuses can have false judgment about a principle they have accepted without examination. Newton had very false judgment when he commentated the Apocalypse.

All that certain tyrants of the souls desire is that the men they teach shall have false judgment. A fakir rears a child who gives much promise; he spends five or six years in driving into his head that the god Fo appeared to men as a white elephant, and he persuades the child that he will be whipped after his death for five hundred thousand years if he does not believe these metamorphoses. He adds that at the end of the world the enemy of the god Fo will come to fight against this divinity.

The child studies and becomes a prodigy; he argues on his master's lessons; he finds that Fo has only been able to change himself into a white elephant, because that is the most beautiful of animals. "The kings of Siam and Pegu," he says, "have made war for a white elephant; certainly if Fo had not been hidden in that elephant, these kings would not have been so senseless as to fight simply for the possession of an animal.

"The enemy of Fo will come to defy him at the end of the world; certainly this enemy will be a rhinoceros, for the rhinoceros fights the elephant." It is thus that in mature age the fakir's learned pupil reasons, and he becomes one of the lights of India; the more subtle his mind, the more false is it, and he forms later minds as false as his.

One shows all these fanatics a little geometry, and they learn it easily enough; but strange to relate, their minds are not straightened for that; they perceive the truths of geometry; but they do not learn to weigh probabilities; they have got into a habit; they will reason crookedly all their lives, and I am sorry for them.

There are unfortunately many ways of having a false mind:

1. By not examining if the principle is true, even when one deduces accurate consequences therefrom; and this way is common.

2. By drawing false consequences from a principle recognized as true. For example, a servant is asked if his master is in his room, by persons he suspects of wanting his life: if he were foolish enough to tell them the truth on the pretext that one must not lie, it is clear he would be drawing an absurd consequence from a very true principle.

A judge who would condemn a man who has killed his assassin, because homicide is forbidden, would be as iniquitous as he was poor reasoner.

Similar cases are subdivided in a thousand different gradations. The good mind, the just mind, is that which distinguishes them; whence comes that one has seen so many iniquitous judgments, not because the judges' hearts were bad, but because they were not sufficiently enlightened.

Source: Voltaire's Philosophical Dictionary
New York, Carlton House

About the Author

François-Marie Arouet (21 November 1694 - 30 May 1778), better known by the pen name Voltaire, was a French Enlightenment writer, essayist, deist and philosopher known for his wit, philosophical sport, and defense of civil liberties, including freedom of religion and the right to a fair trial. He was an outspoken supporter of social reform despite strict censorship laws in France and harsh penalties for those who broke them. A satirical polemicist, he frequently made use of his works to criticize Christian Church dogma and the French institutions of his day.