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                <title>Dialogue entre un brahmane et un jésuite sur la nécessité et l'enchaînement
                    des choses: A translation </title>
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                    <date>Taylor edition</date>
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                    <resp>Translated by </resp>
                    <persName xml:id="KRD">Kelsey Rubin-Detlev</persName>
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                <publisher> Taylor Institution Library, one of the Bodleian Libraries of the
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                <date>2018. </date>
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                <note>
                    <p> Translated from <title rend="italics">Collection complète des Œuvres de Mr.
                            de Voltaire</title> [Geneva: Cramer, 1756], 17 vol., vol. 4 (<title
                            rend="italics">Mélanges de littérature, d'histoire et de
                            philosophie</title>), pp. 389-396.</p>
                </note>
                <note type="intro">
                    <p> This is an English translation of Voltaire's <title rend="italics"> Dialogue
                            entre un brahmane et un jésuite sur la nécessité et l'enchaînement des
                            choses</title>, in <title rend="italics"> Collection complète des Œuvres
                            de Mr. de Voltaire </title> [Geneva: Cramer, 1756], 17 vol., vol. 4
                            (<title rend="italics">Mélanges de littérature, d'histoire et de
                            philosophie</title>), pp. 389-396. </p>
                    <p> The translation was encoded in TEI P5 XML by <persName xml:id="RMS">Ruggero
                            Sciuto</persName>. </p>
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                <head rend="caps centre">Dialogue between a Brahmin and a Jesuit about the Necessity
                    and Interconnectedness of Things </head>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p>It must have been the prayers of St Francis Xavier<note place="foot"
                            xml:id="ftn1" n="1"><p rend="footnote text">St Francis Xavier (7 April
                                1506 - 3 December 1552) was a Roman Catholic missionary from Javier,
                                Spain. One of the co-founders of the Society of Jesus (Jesuits), he
                                is mostly remembered today for his mission to India and other parts
                                of Asia.</p></note> that gave you such a happy and long old age? A
                        hundred and eighty years old! That’s worthy of the patriarchal age!<note
                            place="foot" xml:id="ftn2" n="2"><p rend="footnote text">The reference
                                is to <ref
                                    target="https://www.biblegateway.com/passage/?search=Genesis+5&amp;version=NIV"
                                    >Genesis, 5</ref>, where an account is provided of the life of
                                Adam and his descendants (the 'Patriarches'), who are all said to
                                have died very old. Adam, in particular, is reported to have died at
                                the venerable age of 930; he is surpassed only by Methuselah, who
                                'lived a total of 969 years'.</p></note>
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> My teacher Fonfouka lived to be three hundred; it is the way our life usually
                        goes. I have a great deal of respect for Francis Xavier, but his prayers
                        could never have disturbed the order of the universe, and if he had had so
                        much as the gift of making a fly live one second longer than the chain of
                        destinies would have it, the whole globe would have been quite different
                        from what it is today. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> You have a strange opinion of future contingents.<note place="foot"
                            xml:id="ftn3" n="3"><p rend="footnote text">As stated in the <ref
                                    target="https://plato.stanford.edu/entries/future-contingents/"
                                    >Stanford Encyclopedia of Philosophy</ref>, future contingents
                                are 'contingent statements about the future', i.e. statements about
                                the future that are neither impossible nor inevitable (e.g.
                                'tomorrow I shall bake a cake'). See also the article <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/encyclopedie1117/navigate/7/1212/"
                                    >'Futur contingent'</ref> in the <title rend="italics"
                                    >Encyclopédie</title> where Jean Le Rond d'Alembert writes that
                                'On appelle en philosophie futur contingent ce qui doit arriver,
                                mais qui n'arrivera pas nécessairement. Par exemple, cette
                                proposition, "j'irai demain à la campagne", est une proposition de
                                futur contingent, non seulement parce que je pourrais d'ici à demain
                                changer de résolution, mais encore parce que j'aurais pu ne pas
                                prendre cette résolution, &amp; qu'il n'implique point contradiction
                                que j'aille ou que je n'aille pas à la campagne un tel
                            jour'.</p></note> Do you not know that man is free and that our will can
                        arrange as we wish everything that happens on Earth?<note place="foot"
                            xml:id="ftn4" n="4"><p rend="footnote text">Unlike the Jansenists, who
                                believed in predestination, the Jesuits are famously strong
                                advocates of free will.</p></note> I can assure you that the Jesuits
                        alone have made considerable changes here below.</p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> I have no doubts about the knowledge and power of the Reverend Fathers the
                        Jesuits; they are a most respectable part of this world, but I do not think
                        that they are its sovereigns. Every man, every being, a Jesuit just like a
                        Brahmin, is a cog in the universe. He obeys destiny and cannot command it.
                        On what did Genghis Khan’s conquest of Asia depend?<note place="foot"
                            xml:id="ftn5" n="5"><p rend="footnote text">Genghis Khan (c.1162 - 18
                                August 1227) was the first Great Khan of the Mongol Empire. He
                                famously conquered an extremely vast empire, stretching from China
                                to as far West as Poland and Hungary.</p></note> On the time when
                        his father woke up one morning after sleeping with his wife; on a word
                        spoken by a Tartar a few years before.<note place="foot" xml:id="ftn6" n="6"
                                ><p rend="footnote text">Voltaire mentions this prophecy also in the
                                    <title rend="italics"><ref
                                        target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/546/1/77/"
                                        >Essai sur les mœurs</ref></title>, § 60: 'Un prophète
                                prédit à Gengis-Kan qu'il serait le maître de l'univers; les vassaux
                                du grand kan s'encouragèrent à remplir la prédiction'. As noted by
                                Gianluigi Goggi, Voltaire's source for this anecdote is François
                                Pétis de la Croix's <title rend="italics"><ref
                                        target="https://babel.hathitrust.org/cgi/pt?id=mdp.39015063592508;view=1up;seq=140"
                                        >Histoire du grand Genghizcan premier empereur des anciens
                                        mogols et tartares</ref></title>, Paris: Jombert, 1710,
                                p.110-112.</p></note> For example, I, such as I am, am one of the
                        main causes of the deplorable death of your good king Henri IV, and you can
                        see that I am still grieved by it.<note place="foot" xml:id="ftn7" n="7"><p
                                rend="footnote text">Henri IV was crowned king of France in 1594
                                after abjuring Calvinism and converting to Roman Catholicism. He is
                                mostly remembered today as the promulgator of the <ref
                                    target="https://en.wikipedia.org/wiki/Edict_of_Nantes">Edict of
                                    Nantes</ref>, which guaranteed freedom of religion to
                                Protestants and put an end to the Wars of Religion. He was
                                assassinated on 14 May 1610 by a fanatical Catholic, François
                                Ravaillac. Voltaire's <title rend="italics"><ref
                                        target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/44/1/"
                                        >Henriade</ref></title> is a celebration of Henri IV's life
                                and deeds.</p></note>
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> Your Reverence must be joking! You, the cause of Henri IV’s assassination?
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> Alas, I am. It was the year 983,000 of Saturn’s revolutions, which would be
                        the year [1]550 of your era.<note place="foot" xml:id="ftn8" n="8"><p
                                rend="footnote text">Since the brahmin is supposed to be 180 at the
                                time when the conversation took place, and since king Henry IV was
                                assassinated in 1610, the date 550 is certainly erroneous and should
                                be amended to 1550.</p></note> I was young and foolish. I took it
                        into my head to take a little walk on the coast of Malabar with my left foot
                        first rather than my right, and the death of Henri IV manifestly followed on
                        from that.<note place="foot" xml:id="ftn9" n="9"><p rend="footnote text">As
                                reported by William Barber and Robert Walters in the Œuvres
                                Complètes de Voltaire (vol.32A, p.113), 'Voltaire had already used
                                "avancer le pied gauche ou le pied droit" as an example of
                                apparently motiveless choice in a substantial addition, in a <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/254/1/49/6/"
                                    >variant of 1748</ref>, to his discussion of the problem of free
                                will in part I, ch. 4 of the <title rend="italics"><ref
                                        target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/254/table-of-contents/"
                                        >Eléments de la philosophie de
                            Newton</ref></title>'</p></note>
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> How can that be, I beg you? We, the Jesuits, were accused of having been
                        mixed up in every way possible in that business, but we had nothing to do
                        with it! </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> Here’s how destiny arranged things. When I put my left foot forward, as I
                        have had the honour of telling you I did, I unfortunately made my friend
                        Eriban, a Persian merchant, fall into the water, where he drowned. He had a
                        very pretty wife who got remarried to an Armenian merchant; she had a
                        daughter, who married a Greek; the daughter of that Greek moved to France
                        and married Ravaillac’s father.<note place="foot" xml:id="ftn10" n="10"><p
                                rend="footnote text">As previously mentioned, <ref
                                    target="https://en.wikipedia.org/wiki/Fran%C3%A7ois_Ravaillac"
                                    >François Ravaillac</ref> assassinated King Henry IV of France
                                on 14 May 1610. He was executed shortly thereafter on 27 May
                                1610.</p></note> If all that had not happened, you can appreciate
                        that things would have gone differently for the Houses of France and
                        Austria. The European political system would have changed. The wars between
                        Germany and Turkey would have had different outcomes; those outcomes would
                        have had an impact on Persia, Persia on the Indies. And so you see that it
                        all depended on my left foot, which was connected to all the other events in
                        the universe, past, present, and future.<note place="foot" xml:id="ftn11"
                            n="11"><p rend="footnote text">See Voltaire's article <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/939/1/13/"
                                    >'Chaîne, ou génération des événements'</ref> in the <title
                                    rend="italics">Questions sur l'Enyclopédie</title>: 'Milord
                                Bolingbroke avoue que les petites querelles de Mme Marlborough, et
                                de Mme Masham, lui firent naître l'occasion de faire le traité
                                particulier de la reine Anne avec Louis XIV: ce traité amena la paix
                                d'Utrecht; cette paix d'Utrecht affermit Philippe V sur le trône
                                d'Espagne. Philippe V prit Naples et la Sicile sur la maison
                                d'Autriche; le prince espagnol qui est aujourd'hui roi de Naples,
                                doit évidemment son royaume à milady Masham: et il ne l'aurait pas
                                eu, il ne serait peut-être même pas né, si la duchesse de
                                Marlborough avait été plus complaisante envers la reine
                                d'Angleterre. Son existence à Naples dépendait d'une sottise de plus
                                ou de moins à la cour de Londres.'</p></note></p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> I want to put this argument before one of our theological fathers, and I
                        shall bring you the result. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> In the meantime, I shall tell you that the maidservant of the grandfather of
                        the founder of the Congregation of the Feuillants (for I have read your
                        histories) was also one of the necessary causes of the death of Henri IV and
                        of all the mishaps that his death brought with it.<note place="foot"
                            xml:id="ftn12" n="12"><p rend="footnote text">The Congregation of the
                                Feuillants, a Catholic ascetic order that originated within the <ref
                                    target="https://en.wikipedia.org/wiki/Cistercians">Order of
                                    Cistercians</ref>, was founded in the sixteenth century by <ref
                                    target="https://fr.wikipedia.org/wiki/Jean_de_La_Barri%C3%A8re"
                                    >Jean de la Barrière</ref> (1544 - 1600) and was suppressed in
                                1791. </p></note>
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> That maidservant was quite a powerful woman! </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> Not at all. She was a halfwit whose master got her pregnant. It made Mme de
                        la Barrière die of grief. The wife who came after her was, as your
                        chronicles recount, the grandmother of the Blessed Jean de la Barrière, who
                        founded the Order of the Feuillants. Ravaillac was a monk of that
                            order.<note place="foot" xml:id="ftn13" n="13"><p rend="footnote text"
                                >Although François Ravaillac did apply for admission to the
                                Congregation of the Feuillants, he never actually became a member of
                                this order.</p></note> He acquired from them a certain doctrine that
                        was very fashionable at the time, as you know. That doctrine convinced him
                        that assassinating the best king in the world was a good deed. You know the
                        rest. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> Notwithstanding your left foot and the servant of the grandfather of the
                        founder of the Feuillants, I shall still always believe that the horrible
                        act committed by Ravaillac was a future contingent that could very well not
                        have happened. For, after all, man has free will. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> I do not know what you mean by free will. I have no concept to match those
                        words. Being free is doing what one wants, and not wanting what one wants.
                        All that I know is that Ravaillac committed voluntarily the crime that he
                        was destined to commit according to immutable laws. That crime was a link in
                        the great chain of destinies.<note place="foot" xml:id="ftn14" n="14"><p
                                rend="footnote text">See Voltaire's article <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/697/1/35/"
                                    >'Chaîne des événements'</ref> in the <title rend="italics"><ref
                                        target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/697/table-of-contents/"
                                        >Dictionnaire philosophique</ref></title></p></note>
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> Say what you like, but things in this world are not as interconnected as you
                        think. What difference, for example, does the useless conversation we’re
                        having together here on the Indian coast make to the rest of the machine?
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> What you and I say is doubtless insignificant, but if you were not here, the
                        whole machine of the world would be different. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> Your Brahmin Reverence has just put forward quite a paradox. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> Your Ignatian Fatherhood<note place="foot" xml:id="ftn15" n="15"><p
                                rend="footnote text">This epithet refers to <ref
                                    target="https://en.wikipedia.org/wiki/Ignatius_of_Loyola">St
                                    Ignatius of Loyola</ref>, who, along with St Francis Xavier, was
                                one of the founding members of the <ref
                                    target="https://en.wikipedia.org/wiki/Society_of_Jesus">Society
                                    of Jesus</ref>.</p></note> can think what you like of it. But we
                        certainly would not have had this conversation if you had not come to the
                        Indies. You would not have made the journey if your St Ignatius of Loyola
                        had not been wounded at the Battle of Pampeluna<note place="foot"
                            xml:id="ftn16" n="16"><p rend="footnote text">St Ignatius of Loyola, one
                                of the founding members of the Society of Jesus, was severely
                                injured by a cannonball at the <ref
                                    target="https://en.wikipedia.org/wiki/List_of_battles_of_the_Italian_Wars#Pampeluna"
                                    >Battle of Pamplona</ref>. It is said that it was precisely
                                following this event that he decided to abandon his military career
                                and to embrace devotional life. Voltaire refers to this episode also
                                in the <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/546/1/156/"
                                        ><title rend="italics">Essai sur les mœurs</title>, §
                                    139</ref>: '[Ignace de Loyola] servait dans les troupes
                                d'Espagne, tandis que les Français, qui voulaient en vain retirer la
                                Navarre des mains de ses usurpateurs, assiégeaient le château de
                                Pampelune en 1521. Ignace qui alors avait près de trente ans, était
                                renfermé dans le château. Il y fut blessé. La <title rend="italics"
                                    >Légende dorée</title>, qu'on lui donna à lire pendant sa
                                convalescence, et une vision qu'il crut avoir, le déterminèrent à
                                faire le pèlerinage de Jérusalem. Il se dévoua à la
                                mortification'.</p></note> and if a king of Portugal had not
                        obstinately insisted on sending someone past the Cape of Good Hope.<note
                            place="foot" xml:id="ftn17" n="17"><p rend="footnote text">In 1488, the
                                Portuguese explorer <ref
                                    target="https://en.wikipedia.org/wiki/Bartolomeu_Dias"
                                    >Bartolomeu Dias</ref> (1450 - 1500) became the first European
                                to sail around the <ref
                                    target="https://en.wikipedia.org/wiki/Cape_of_Good_Hope">Cape of
                                    Good Hope</ref>. His expedition was funded by <ref
                                    target="https://en.wikipedia.org/wiki/John_II_of_Portugal">King
                                    John II of Portugal</ref> (1455 - 1495).</p></note> Did that
                        king of Portugal, with the assistance of the compass, not change the face of
                        the world? But for that a Neapolitan had to invent the compass.<note
                            place="foot" xml:id="ftn18" n="18"><p rend="footnote text"> Voltaire
                                discusses the importance of the invention of the compass also in the
                                    <ref
                                    target="https://artflsrv03.uchicago.edu/philologic4/toutvoltaire/navigate/546/1/158/"
                                        ><title rend="italics">Essai sur les mœurs</title>, §
                                    141</ref>: 'On sait que la direction de l'aimant vers le nord,
                                si longtemps inconnue aux peuples les plus savants, fut trouvée dans
                                le temps de l'ignorance, vers la fin du treizième siècle. Flavio
                                Goia, citoyen d'Amalfi au royaume de Naples, inventa bientôt après
                                la boussole; il marqua l'aiguille aimantée d'une fleur de lis, parce
                                que cet ornement entrait dans les armoiries des rois de Naples, qui
                                étaient de la maison de France.'</p></note> And, after all that, can
                        you say that everything is not eternally subject to a fixed order that binds
                        with invisible and indissoluble ties all that which is born, all that which
                        acts, all that which suffers, all that which dies across our globe?</p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> But what will happen to future contingents, then? </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> What must happen to them will happen; the order established by an eternal
                        and omnipotent hand must endure forever. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> But, to listen to you, one would think one should not pray to God. </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> One must worship him. But what do you mean by pray? </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> What everyone means by it: to pray for Him to grant our desires and to
                        satisfy our needs.</p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Brahmin</speaker>
                    <p> I understand. You want a gardener to get sun at a time when God for all
                        eternity has destined there to be rain, and a captain to have an east wind
                        when the west wind must cool the earth and the seas. Father, to pray is to
                        submit. I wish you a good evening. Destiny now calls me to be with my wife.
                    </p>
                </sp>
                <sp>
                    <speaker rend="caps centre">The Jesuit</speaker>
                    <p> And my free will urges me to go give a young schoolboy his lesson. </p>
                </sp>
            </div>
        </body>
    </text>
</TEI>
