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Toleration and other essays/Poem on the Lisbon Disaster

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Toleration and other essays by Voltaire, translated by Joseph McCabe
Poem on the Lisbon Disaster

POEM ON THE LISBON DISASTER;

Or an Examination of the Axiom, "All is Well"

Unhappy mortals! Dark and mourning earth!
Affrighted gathering of human kind!
Eternal lingering of useless pain!
Come, ye philosophers, who cry, "All's well,"
And contemplate this ruin of a world.
Behold these shreds and cinders of your race,
This child and mother heaped in common wreck,
These scattered limbs beneath the marble shafts—
A hundred thousand whom the earth devours,
Who, torn and bloody, palpitating yet,
Entombed beneath their hospitable roofs,
In racking torment end their stricken lives.
To those expiring murmurs of distress,
To that appalling spectacle of woe,
Will ye reply: "You do but illustrate
The iron laws that chain the will of God"?
Say ye, o'er that yet quivering mass of flesh:
"God is avenged: the wage of sin is death"?
What crime, what sin, had those young hearts conceived
That lie, bleeding and torn, on mother's breast?
Did fallen Lisbon deeper drink of vice
Than London, Paris, or sunlit Madrid?
In these men dance; at Lisbon yawns the abyss.

Tranquil spectators of your brothers' wreck,
Unmoved by this repellent dance of death,
Who calmly seek the reason of such storms,
Let them but lash your own security;
Your tears will mingle freely with the flood.
When earth its horrid jaws half open shows,
My plaint is innocent, my cries are just.
Surrounded bv such cruelties of fate,
By rage of evil and by snares of death.
Fronting the fierceness of the elements,
Sharing our ills, indulge me my lament.
"'T is pride," ye say—"the pride of rebel heart,
To think we might fare better than we do."
Go, tell it to the Tagus' stricken banks;
Search in the ruins of that bloody shock;
Ask of the dying in that house of grief.
Whether 't is pride that calls on heaven for help
And pity for the sufferings of men.
"All's well," ye say, "and all is necessary,"
Think ye this universe had been the worse
Without this hellish gulf in Portugal?
Are ye so sure the great eternal cause,
That knows all things, and for itself creates,
Could not have placed us in this dreary clime
Without volcanoes seething 'neath our feet?
Set you this limit to the power supreme?
Would you forbid it use its clemency?
Are not the means of the great artisan
Unlimited for shaping his designs?
The master I would not offend, yet wish
This gulf of fire and sulphur had outpoured
Its baleful flood amid the desert wastes.
God I respect, yet love the universe.

Not pride, alas, it is, but love of man,
To mourn so terrible a stroke as this.

Would it console the sad inhabitants
Of these aflame and desolated shores
To say to them: "Lay down your lives in peace;
For the world's good your homes are sacrificed;
Your ruined palaces shall others build,
For other peoples shall your walls arise;
The North grows rich on your unhappy loss;
Your ills are but a link in general law;
To God you are as those low creeping worms
That wait for you in your predestined tombs"?
What speech to hold to victims of such ruth!
Add not such cruel outrage to their pain.

Nay, press not on my agitated heart
These iron and irrevocable laws,
This rigid chain of bodies, minds, and worlds.
Dreams of the bloodless thinker are such thoughts.
God holds the chain: is not himself enchained;
By his indulgent choice is all arranged;
Implacable he's not, but free and just.
Why suffer we, then, under one so just?[1]
There is the knot your thinkers should undo.
Think ye to cure our ills denying them?
All peoples, trembling at the hand of God,
Have sought the source of evil in the world.
When the eternal law that all things moves
Doth hurl the rock by impact of the winds,

With, lightning rends and fires the sturdy oak,
They have no feeling of the crashing blows;
But I, I live and feel, my wounded heart
Appeals for aid to him who fashioned it.

Children of that Almighty Power, we stretch
Our hands in grief towards our common sire.
The vessel, truly, is not heard to say:
"Why should I be so vile, so coarse, so frail?"
Nor speech nor thought is given unto it.
The urn that, from the potter's forming hand,
Slips and is shattered has no living heart
That yearns for bliss and shrinks from misery.
"This misery," ye say, "is others' good."
Yes; from my mouldering body shall be born
A thousand worms, when death has closed my pain.
Fine consolation this in my distress!
Grim speculators on the woes of men,
Ye double, not assuage, my misery.
In you I mark the nerveless boast of pride
That hides its ill with pretext of content.

I am a puny part of the great whole.
Yes; but all animals condemned to live,
All sentient things, born by the same stern law,
Suffer like me, and like me also die.

The vulture fastens on his timid prey,
And stabs with bloody beak the quivering limbs:
All's well, it seems, for it. But in a while
An eagle tears the vulture into shreds;

The eagle is transfixed by shaft of man;
The man, prone in the dust of battlefield,
Mingling his blood with dying fellow-men,
Becomes in turn the food of ravenous birds.
Thus the whole world in every member groans:
All born for torment and for mutual death.
And o'er this ghastly chaos you would say
The ills of each make up the good of all!
What blessedness! And as, with quaking voice,
Mortal and pitiful, ye cry, "All's well,"
The universe belies you, and your heart
Refutes a hundred times your mind's conceit.

All dead and living things are locked in strife.
Confess it freely—evil stalks the land,
Its secret principle unknown to us.
Can it be from the author of all good?
Are we condemned to weep by tyrant law
Of black Typhon or barbarous Ahriman?[2]
These odious monsters, whom a trembling world
Made gods, my spirit utterly rejects.

But how conceive a God supremely good,
Who heaps his favours on the sons he loves,
Yet scatters evil with as large a hand?
What eye can pierce the depth of his designs?
From that all-perfect Being came not ill:
And came it from no other, for he's lord:
Yet it exists. O stern and numbing truth!

O wondrous mingling of diversities!
A God came down to lift our stricken race:
He visited the earth, and changed it not!
One sophist says he had not power to change;
"He had," another cries, "but willed it not:
In time he will, no doubt." And, while they prate,
The hidden thunders, belched from underground,
Fling wide the ruins of a hundred towns
Across the smiling face of Portugal.
God either smites the inborn guilt of man,
Or, arbitrary lord of space and time,
Devoid alike of pity and of wrath,
Pursues the cold designs he has conceived.
Or else this formless stuff, recalcitrant,
Bears in itself inalienable faults;
Or else God tries us, and this mortal life
Is but the passage to eternal spheres.
'T is transitory pain we suffer here,
And death its merciful deliverance.
Yet, when this dreadful passage has been made,
Who will contend he has deserved the crown?
Whatever side we take we needs must groan;
We nothing know, and everything must fear.
Nature is dumb, in vain appeal to it;
The human race demands a word of God.
'T is his alone to illustrate his work,
Console the weary, and illume the wise.
Without him man, to doubt and error doomed,
Finds not a reed that he may lean upon.
From Leibnitz learn we not by what unseen
Bonds, in this best of all imagined worlds,
Endless disorder, chaos of distress,
Must mix our little pleasures thus with pain;

Nor why the guiltless suffer all this woe
In common with the most abhorrent guilt.
'T is mockery to tell me all is well.
Like learned doctors, nothing do I know.
Plato has said that men did once have wings
And bodies proof against all mortal ill;
That pain and death were strangers to their world.
How have we fallen from that high estate!
Man crawls and dies: all is but born to die:
The world's the empire of destructiveness.
This frail construction of quick nerves and bones
Cannot sustain the shock of elements;
This temporary blend of blood and dust
Was put together only to dissolve;
This prompt and vivid sentiment of nerve
Was made for pain, the minister of death:
Thus in my ear does nature's message run.
Plato and Epicurus I reject.
And turn more hopefully to learned Bayle.
With even poised scale Bayle bids me doubt.
He, wise and great enough to need no creed,
Has slain all systems—combats even himself:
Like that blind conqueror of Philistines,
He sinks beneath the ruin he has wrought.[3]
What is the verdict of the vastest mind?
Silence: the book of fate is closed to us.

Man is a stranger to his own research;
He knows not whence he comes, nor whither goes.
Tormented atoms in a bed of mud,
Devoured by death, a mockery of fate.
But thinking atoms, whose far-seeing eyes,
Guided by thought, have measured the faint stars,
Our being mingles with the infinite;
Ourselves we never see, or come to know.
This world, this theatre of pride and wrong,
Swarms with sick fools who talk of happiness.
With plaints and groans they follow up the quest,
To die reluctant, or be born again.
At fitful moments in our pain-racked life
The hand of pleasure wipes away our tears;
But pleasure passes like a fleeting shade,
And leaves a legacy of pain and loss.
The past for us is but a fond regret,
The present grim, unless the future's clear.
If thought must end in darkness of the tomb,
All will be well one day—so runs our hope.
All now is well, is but an idle dream.
The wise deceive me: God alone is right.
With lowly sighing, subject in my pain,
I do not fling myself 'gainst Providence.
Once did I sing, in less lugubrious tone,
The sunny ways of pleasure's genial rule;
The times have changed, and, taught by growing age,
And sharing of the frailty of mankind,
Seeking a light amid the deepening gloom,
I can but suffer, and will not repine.

A caliph once, when his last hour had come,
This prayer addressed to him he reverenced:

"To thee, sole and all-powerful king, I bear
What thou dost lack in thy immensity—
Evil and ignorance, distress and sin."
He might have added one thing further—hope.

  1. "Sub Deo justo nemo miser nisi mereatur [Under a just God no one is miserable who has not deserved misery.]"—St. Augustine.
  2. The Egyptian and Persian principles of evil. The problem is discussed in the preceding essay.—J. M.
  3. In a lengthy note Voltaire explains that Bayle never questioned Providence, and that the scepticism in which he follows Bayle is in regard to the source of evil. It will be seen from earlier pages, however, that Voltaire does not ascribe infinite power to his God. The words "all-perfect" and "almighty," which occur in this poem, are poetic phrases.—J. M.


This work is in the public domain in the United States because it was published before January 1, 1923.

The author died in 1955, so this work is also in the public domain in countries and areas where the copyright term is the author's life plus 50 years or less. This work may also be in the public domain in countries and areas with longer native copyright terms that apply the rule of the shorter term to foreign works.