Nakedness, Natural Law

Voltaire's Philosophical Dictionary
by Voltaire

(Page 14 of 22)

Nakedness

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 today 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 by man. 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.

Natural Law

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 the Egyptians, 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 Less¹⁹; it must be some Hunnish wit who wrote that abominable impertinence or some poor joker bufo magro who 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 today'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."

Footnotes:

19. Jean=John: Jacques=James.

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.