Random Quote #81 topic: voltaire-dict, Philosophical Dictionary by Voltaire, 1694-1778
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_SECT_

SECTION I

Every sect, in whatever sphere, is the rallying-point of doubt and
error. Scotist, Thomist, Realist, Nominalist, Papist, Calvinist,
Molinist, Jansenist, are only pseudonyms.

There are no sects in geometry; one does not speak of a Euclidian, an
Archimedean.

When the truth is evident, it is impossible for parties and factions to
arise. Never has there been a dispute as to whether there is daylight at
noon.

The branch of astronomy which determines the course of the stars and the
return of eclipses being once known, there is no more dispute among
astronomers.

In England one does not say--"I am a Newtonian, a Lockian, a Halleyan."
Why? Those who have read cannot refuse their assent to the truths taught
by these three great men. The more Newton is revered, the less do people
style themselves Newtonians; this word supposes that there are
anti-Newtonians in England. Maybe we still have a few Cartesians in
France; that is solely because Descartes' system is a tissue of
erroneous and ridiculous imaginings.

It is likewise with the small number of truths of fact which are well
established. The records of the Tower of London having been
authentically gathered by Rymer, there are no Rymerians, because it
occurs to no one to combat this collection. In it one finds neither
contradictions, absurdities nor prodigies; nothing which revolts the
reason, nothing, consequently, which sectarians strive to maintain or
upset by absurd arguments. Everyone agrees, therefore, that Rymer's
records are worthy of belief.

You are Mohammedan, therefore there are people who are not, therefore
you might well be wrong.

What would be the true religion if Christianity did not exist? the
religion in which there were no sects; the religion in which all minds
were necessarily in agreement.

Well, to what dogma do all minds agree? to the worship of a God and to
integrity. All the philosophers of the world who have had a religion
have said in all time--"There is a God, and one must be just." There,
then, is the universal religion established in all time and throughout
mankind.

The point in which they all agree is therefore true, and the systems
through which they differ are therefore false.

"My sect is the best," says a Brahmin to me. But, my friend, if your
sect is good, it is necessary; for if it were not absolutely necessary
you would admit to me that it was useless: if it is absolutely
necessary, it is for all men; how then can it be that all men have not
what is absolutely necessary to them? How is it possible for the rest of
the world to laugh at you and your Brahma?

When Zarathustra, Hermes, Orpheus, Minos and all the great men say--"Let
us worship God, and let us be just," nobody laughs; but everyone hisses
the man who claims that one cannot please God unless when one dies one
is holding a cow's tail, and the man who wants one to have the end of
one's prepuce cut off, and the man who consecrates crocodiles and
onions, and the man who attaches eternal salvation to the dead men's
bones one carries under one's shirt, or to a plenary indulgence which
one buys at Rome for two and a half sous.

Whence comes this universal competition in hisses and derision from one
end of the world to the other? It is clear that the things at which
everyone sneers are not of a very evident truth. What shall we say of
one of Sejan's secretaries who dedicated to Petronius a bombastic book
entitled--"The Truths of the Sibylline Oracles, Proved by the Facts"?

This secretary proves to you first that it was necessary for God to send
on earth several sibyls one after the other; for He had no other means
of teaching mankind. It is demonstrated that God spoke to these sibyls,
for the word _sibyl_ signifies _God's counsel_. They had to live a long
time, for it is the very least that persons to whom God speaks should
have this privilege. They were twelve in number, for this number is
sacred. They had certainly predicted all the events in the world, for
Tarquinius Superbus bought three of their Books from an old woman for a
hundred crowns. "What incredulous fellow," adds the secretary, "will
dare deny all these evident facts which happened in a corner before the
whole world? Who can deny the fulfilment of their prophecies? Has not
Virgil himself quoted the predictions of the sibyls? If we have not the
first examples of the Sibylline Books, written at a time when people did
not know how to read or write, have we not authentic copies? Impiety
must be silent before such proofs." Thus did Houttevillus speak to
Sejan. He hoped to have a position as augur which would be worth an
income of fifty thousand francs, and he had nothing.[20]

"What my sect teaches is obscure, I admit it," says a fanatic; "and it
is because of this obscurity that it must be believed; for the sect
itself says it is full of obscurities. My sect is extravagant, therefore
it is divine; for how should what appears so mad have been embraced by
so many peoples, if it were not divine?" It is precisely like the
Alcoran which the Sonnites say has an angel's face and an animal's
snout; be not scandalized by the animal's snout, and worship the angel's
face. Thus speaks this insensate fellow. But a fanatic of another sect
answers--"It is you who are the animal, and I who am the angel."

Well, who shall judge the suit? who shall decide between these two
fanatics? The reasonable, impartial man learned in a knowledge that is
not that of words; the man free from prejudice and lover of truth and
justice; in short, the man who is not the foolish animal, and who does
not think he is the angel.

SECTION II


_Sect_ and _error_ are synonymous. You are Peripatetic and I
Platonician; we are therefore both wrong; for you combat Plato only
because his fantasies have revolted you, and I am alienated from
Aristotle only because it seems to me that he does not know what he is
talking about. If one or the other had demonstrated the truth, there
would be a sect no longer. To declare oneself for the opinion of the one
or the other is to take sides in a civil war. There are no sects in
mathematics, in experimental physics. A man who examines the relations
between a cone and a sphere is not of the sect of Archimedes: he who
sees that the square of the hypotenuse of a right-angled triangle is
equal to the square of the two other sides is not of the sect of
Pythagoras.

When you say that the blood circulates, that the air is heavy, that the
sun's rays are pencils of seven refrangible rays, you are not either of
the sect of Harvey, or the sect of Torricelli, or the sect of Newton;
you agree merely with the truth demonstrated by them, and the entire
universe will ever be of your opinion.

This is the character of truth; it is of all time; it is for all men; it
has only to show itself to be recognized; one cannot argue against it. A
long dispute signifies--"Both parties are wrong."

FOOTNOTES:

[20] Reference to the Abbe Houtteville, author of a book entitled--"The
Truth of the Christian Religion, Proved by the Facts."



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