The peoples of whom history has given us some slight knowledge regarded their different religions as links that bound them together; it was an association of the human race. There was a kind of right to hospitality among the gods, just as there was among men. When a stranger reached a town, his first act was to worship the gods of the country; even the gods of enemies were strictly venerated. The Trojans offered prayers to the gods who fought for the Greeks.
Alexander, in the deserts of Libya, went to consult the god Ammon, whom the Greeks called Zeus and the Latins Jupiter, though they both had their own Zeus or Jupiter at home. When a town was besieged, sacrifices and prayers were offered to the gods of the town to secure their favour. Thus in the very midst of war religion united men and moderated their fury, though at times it enjoined on them inhuman and horrible deeds.
I may be wrong, but it seems to me that not one of the ancient civilised nations restricted the freedom of thought. Each of them had a religion, but it seems to me that they used it in regard to men as they did in regard to their gods. All of them recognised a supreme God, but they associated with him a prodigious number of lesser divinities. They had only one cult, but they permitted numbers of special systems.
The Greeks, for instance, however religious they were, allowed the Epicureans to deny providence and the existence of the soul. I need not speak of the other sects which all offended against the sound idea of the creative being, yet were all tolerated.
Socrates, who approached nearest to a knowledge of the Creator, is said to have paid for it, and died a martyr to the Deity; he is the only man whom the Greeks put to death for his opinions. If that was really the cause of his condemnation, however, it is not to the credit of intolerance, since they punished only the man who alone gave glory to God, and honoured those who held unworthy views of the Deity. The enemies of toleration would, I think, be ill advised to quote the odious example of the judges of Socrates.
It is evident, moreover, that he was the victim of a furious party, angered against him. He had made irreconcilable enemies of the sophists, orators, and poets who taught in the schools, and of all the teachers in charge of the children of distinguished men. He himself admits, in his discourse given to us by Plato, that he went from house to house proving to the teachers that they were ignorant. Such conduct was hardly worthy of one whom an oracle had declared to be the wisest of men. A priest and a councillor of the Five Hundred were put forward to accuse him. I must confess that I do not know what the precise accusation was; I find only vagueness in his apology. He is made to say, in general, that he was accused of instilling into young men sentiments in opposition to the religion and government. It is the usual method of calumniators, but a court would demand accredited facts and precise charges. Of these there is no trace in the trial of Socrates. We know only that at first there were two hundred and twenty votes in his favour. From this we may infer that the court of the Five Hundred included two hundred and twenty philosophers; I doubt if so many could be found elsewhere. The majority at length condemned him to drink the hemlock; but let us remember that, when the Athenians returned to their senses, they regarded both the accusers and the judges with horror; that Melitus, the chief author of the sentence, was condemned to death for his injustice; and that the others were banished, and a temple was erected to Socrates. Never was philosophy so much avenged and honoured. The case of Socrates is really the most terrible argument that can be used against intolerance. The Athenians had an altar dedicated to foreign gods—the gods they knew not. Could there be a stronger proof, not merely of their indulgence to all nations, but even of respect for their cults?
A French writer, in attempting to justify the massacre of St. Bartholomew, quotes the war of the Phocæans, known as "the sacred war," as if this war had been inspired by cult, or dogma, or theological argument. Nay, it was a question only of determining to whom a certain field belonged; it is the subject of all wars. Beards of corn are not a symbol of faith; no Greek town ever went to war for opinions. What, indeed, would this gentleman have? Would he have us enter upon a "sacred war"?
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