Voltaire - A Philosophical Dictionary, Volume 09

It is so easy to oppose the restrictions of law to the cupidity and arrogance of upstart proprietors, to fix the extent of lands which wealthy plebeians may be allowed to purchase, to prevent their acquisition of large seigniorial property and privileges, that a firm and wise government can never have cause to repent of having enfranchised servitude and enriched indigence. A good is never productive of evil but when it is carried to a culpable excess, in which case it completely ceases to be a good. The examples of other nations supply a warning; and on this principle it is easy to explain why those communities, which have most recently attained civilization and regular government, frequently surpass the masters from whom they drew their lessons.

This word, in its ordinary acceptation, signifies prediction of the future. It is in this sense that Jesus declared to His disciples: "All things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning Me. Then opened He their understanding that they might understand the Scriptures."

We shall feel the indispensable necessity of having our minds opened to comprehend the prophecies, if we reflect that the Jews, who were the depositories of them, could never recognize Jesus for the Messiah, and that for eighteen centuries our theologians have disputed with them to fix the sense of some which they endeavor to apply to Jesus. Such is that of Jacob – "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." That of Moses – "The Lord thy God will raise up unto thee a prophet like unto me from the nations and from thy brethren; unto Him shall ye hearken." That of Isaiah – "Behold a virgin shall conceive and bring forth a son, and shall call his name Immanuel." That of Daniel – "Seventy weeks have been determined in favor of thy people," etc. But our object here is not to enter into theological detail.

Let us merely observe what is said in the Acts of the Apostles, that in giving a successor to Judas, and on other occasions, they acted expressly to accomplish prophecies; but the apostles themselves sometimes quote such as are not found in the Jewish writings; such is that alleged by St. Matthew: "And He came and dwelt in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."

St. Jude, in his epistle, also quotes a prophecy from the book of "Enoch," which is apocryphal; and the author of the imperfect work on St. Matthew, speaking of the star seen in the East by the Magi, expresses himself in these terms: "It is related to me on the evidence of I know not what writing, which is not authentic, but which far from destroying faith encourages it, that there was a nation on the borders of the eastern ocean which possessed a book that bears the name of Seth, in which the star that appeared to the Magi is spoken of, and the presents which these Magi offered to the Son of God. This nation, instructed by the book in question, chose twelve of the most religious persons amongst them, and charged them with the care of observing whenever this star should appear. When any of them died, they substituted one of their sons or relations. They were called magi in their tongue, because they served God in silence and with a low voice.

"These Magi went every year, after the corn harvest, to a mountain in their country, which they called the Mount of Victory, and which is very agreeable on account of the fountains that water and the trees which cover it. There is also a cistern dug in the rock, and after having there washed and purified themselves, they offered sacrifices and prayed to God in silence for three days.

"They had not continued this pious practice for many generations, when the happy star descended on their mountain. They saw in it the figure of a little child, on which there appeared that of the cross. It spoke to them and told them to go to Judæa. They immediately departed, the star always going before them, and were two days on the road."

This prophecy of the book of Seth resembles that of Zorodascht or Zoroaster, except that the figure seen in his star was that of a young virgin, and Zoroaster says not that there was a cross on her. This prophecy, quoted in the "Gospel of the Infancy," is thus related by Abulpharagius: "Zoroaster, the master of the Magi, instructed the Persians of the future manifestation of our Lord Jesus Christ, and commanded them to offer Him presents when He was born. He warned them that in future times a virgin should conceive without the operation of any man, and that when she brought her Son into the world, a star should appear which would shine at noonday, in the midst of which they would see the figure of a young virgin. 'You, my children,' adds Zoroaster, 'will see it before all nations. When, therefore, you see this star appear, go where it will conduct you. Adore this dawning child; offer it presents, for it is the word which created heaven.'"

The accomplishment of this prophecy is related in Pliny's "Natural History"; but besides that the appearance of the star should have preceded the birth of Jesus by about forty years, this passage seems very suspicious to scholars, and is not the first nor only one which might have been interpolated in favor of Christianity. This is the exact account of it: "There appeared at Rome for seven days a comet so brilliant that the sight of it could scarcely be supported; in the middle of it a god was perceived under the human form; they took it for the soul of Julius Cæsar, who had just died, and adored it in a particular temple."

M. Assermany, in his "Eastern Library," also speaks of a book of Solomon, archbishop of Bassora, entitled "The Bee," in which there is a chapter on this prediction of Zoroaster. Hornius, who doubted not its authenticity, has pretended that Zoroaster was Balaam, and that was very likely, because Origen, in his first book against Celsus, says that the Magi had no doubt of the prophecies of Balaam, of which these words are found in Numbers: "There shall come a star out of Jacob, and a sceptre shall rise out of Israel." But Balaam was no more a Jew than Zoroaster, since he said himself that he came from Aram – from the mountains of the East.

Besides, St. Paul speaks expressly to Titus of a Cretan prophet, and St. Clement of Alexandria acknowledged that God, wishing to save the Jews, gave them prophets; with the same motive, He ever created the most excellent men of Greece; those who were the most proper to receive His grace, He separated from the vulgar, to be prophets of the Greeks, in order to instruct them in their own tongue. "Has not Plato," he further says, "in some manner predicted the plan of salvation, when in the second book of his 'Republic,' he has imitated this expression of Scripture: 'Let us separate ourselves from the Just, for he incommodes us'; and he expresses himself in these terms: 'The Just shall be beaten with rods, His eyes shall be put out, and after suffering all sorts of evils, He shall at last be crucified.'"

St. Clement might have added, that if Jesus Christ's eyes were not put out, notwithstanding the prophecy, neither were His bones broken, though it is said in a psalm: "While they break My bones, My enemies who persecute Me overwhelm Me with their reproaches." On the contrary, St. John says positively that the soldiers broke the legs of two others who were crucified with Him, but they broke not those of Jesus, that the Scripture might be fulfilled: "A bone of Him shall not be broken."

This Scripture, quoted by St. John, extended to the letter of the paschal lamb, which ought to be eaten by the Israelites; but John the Baptist having called Jesus the Lamb of God, not only was the application of it given to Him, but it is even pretended that His death was predicted by Confucius. Spizeli quotes the history of China by Maitinus, in which it is related that in the thirty-ninth year of the reign of King-hi, some hunters outside the gates of the town killed a rare animal which the Chinese called kilin, that is to say, the Lamb of God. At this news, Confucius struck his breast, sighed profoundly, and exclaimed more than once: "Kilin, who has said that thou art come?" He added: "My doctrine draws to an end; it will no longer be of use, since you will appear."