Part 3

1751, from eating a pie supposed to be of pheasant but in reality of eagle and pork, Voltaire observes: "I should have liked to put to La Mettrie, in the article of death, fresh inquiries about the orange-skin. That fine soul, on the point of quitting the world, would not have dared to-lie. There is much reason to suppose that he spoke the truth." Voltaire could neither submit to the domination of the Court coterie nor to that of their master. He offended Frederick, not so much by writing as by publishing his merciless ridicule of Maupertuis, the President of the Berlin Academy of Sciences--an institution suggested by Voltaire, who had indeed recommended Maupertuis as President--in his inimitable _Diatribe of Doctor Akakia, Physician to the Pope_, which Macaulay says, even at this time of day, it is not easy for any person who has the least perception of the ridiculous to read without laughing till he cries. But a public insult to the President of his Academy was an insult to the King, and the work was publicly burnt and Voltaire placed under arrest. But the matter blew over, though Voltaire sent back his cross and key of office, which the King returned. Voltaire wisely tried to rid himself of the intolerable constraint, and made ill-health the pretext of flight, going first to Plombieres to take the waters. But he could not resist sending another shot at poor Maupertuis; and the King, perhaps considering he had forfeited claim to consideration, resolved to punish him. At Frankfort, nominally a free city but really dominated by a Prussian resident, he was arrested, together with his niece Madame Denis, and detained in an inn, even after he had given up his gold key as chamberlain, his cross and ribbon of the Order of Merit, and his copy of a privately printed volume of the royal rhymester's poetry, for which he was ordered to be arrested. The volume was evidently the most important article in such mischievous hands, especially as it was said to contain satires on reigning potentates. Voltaire had left it at Leipsic, and had to wait, guarded by soldiers, till it arrived, and also till the King's permission was accorded him to pass on to France. Voltaire relieved his rage by composing what he called _Memoirs of the Life of M. de Voltaire_, in which all the king's faults and foibles, real and imaginary, as well as his literary pretensions, were unsparingly ridiculed. Frederick forgave Voltaire for having been ill-used by him, and some time after took the first step in reconciliation by sending him back the volume of poems. An amicable correspondence was renewed, though probably each felt they were better at a distance. Voltaire, even while he kept in his desk this libellous _Life_ which perhaps he never, intended to publish, was generous and far-sighted enough to seek to make peace between Prussia and France at a time when Frederick was at the lowest ebb of his fortunes; while Frederick was great enough to permit the free circulation of the libel in Berlin. Morley says: "To have really contributed in the humblest degree, for instance, to a peace between Prussia and her enemies, in 1759, would have been an immeasurably greater performance for mankind than any given book which Voltaire could have written. And, what is still better worth observing, Voltaire's books would not have been the powers they were but for this constant desire in him to come into the closest contact with the practical affairs of the world." "What sovereign in Europe do you fear the most?" was once asked of Frederick, who frankly replied "_Le roi Voltaire_," for here he knew was a potentate whose kingdom had no bounds, and who would transmit his influence to posterity. Frederick lived to pronounce a panegyric upon him before the Berlin Academy, in the year of his death. "The renown of Voltaire," he predicted, "will grow from age to age, transmitting his name to immortality."

"CANDIDE"

After this disastrous termination of court life Voltaire determined to try complete independence. Permission to establish himself in France being refused, he purchased an estate near Geneva. His residence here brought him into correspondence, at first amicable, with the most famous of her citizens, Jean Jacques Rousseau. There was a natural incompatibility of temper which speedily led to a quarrel. Both were sensitive, and Rousseau could not bear even kindly-meant banter. On Rousseau's _Social Contract_ Voltaire said it so convinced him of the beauty of man in a state of nature that, after reading it, he ran round me room on all fours. His reply to Rousseau's rebuke for his pessimist poem on the earthquake of Lisbon was the immortal _Candide_, and Rousseau's revenge was to say, slightingly, that he had not read it. When Rousseau thought fit to include Voltaire in the imaginary machinations against him, with which he absurdly changed Hume, Voltaire wrote to D'Alembert: "I have nothing to reproach myself with, save having thought and spoken too well of him."

Voltaire at first seems to have been captivated by the doctrine of Pope's _Essay on Man._ He, however, afterwards wrote: "Those who exclaim that all is well are charlatans. Shaftesbury, who first made the fable fashionable, was a very unhappy man. I have seen Bolingbroke a prey to vexation and rage, and Pope, whom he induced to put this sorry jest into verse, was as much to be pitied as any man I have ever known, misshapen in body, dissatisfied in mind, always ill, always a burden to himself, and harassed by a hundred enemies to his very last moment. Give me, at least, the names of some happy men who will tell me 'All is well.'" His optimism got injured during his journey through life, and was completely shattered by the earthquake at Lisbon in 1755. On this subject he produced a grave poem, notable for its confession of the difficult reconciling the evil of the world with the Beneficence of God? The same subject was dealt with in grotesque fashion in _Candide_, one of the wisest as well as one of the wittiest of works. A philosophy was never more triumphantly reasoned and ridiculed out of court than is optimism in _Candide_. Incident crowds on incident, argument jostles satire, illustration succeeds raillery, all to show the miseries of existence disprove this being the best of all possible worlds. At one moment we are forced to tears at contemplating the atrocities of inhumanity; the next we are forced to laugh at its absurdities. Prudes may be shocked at some incidents. Voltaire said he was not born to sing the praises of saints. He was himself no saint, but rather one of those sinners who had done the world more good than all its saints. But the influence of the work is profoundly good. It is purely humanitarian, War, persecution for religion, slavery, torture, and all forms of cruelty are made hateful by a recital of their facts; and all this is done in so charming, even flippant a manner, that we are laughing all the while we are most profoundly moved. Schopenhauer and Hartmann both enjoyed life, while Voltaire was an invalid most of his days; but they never threw into their pessimism the gaiety of _Candide_. And his peculiarity is, that he makes all man's lower instincts ridiculous as well as detestable.

This character appears in all his work, but, as a fantastic tale, _Candide_ stands alone. It brings out Voltaire's most characteristic qualities: his keen eye for whimsicalities and weaknesses; his abhorrence of cruelty and iniquity in high places; his contempt for shams and absence of all veneration for the majesty of nonsensical custom. For mordant satire it is surpassed by _Gulliver's Travels_. But it is briefer; the touch is lighter, and instinct not with morose misanthropy, but hearty philanthropy. The characters are gross caricatures. Was there ever so preposterous an absurdity as Dr. Pangloss? And the incidents are improbable. Was ever so luckless a hero as Candide? What a succession of misfortunes! Candide travels the world in search of his lost beloved Cunegonde, meeting war, the Inquisition, torture, shipwreck, piracy, and slavery, with all their attendant horrors. Even the earthquake of Lisbon is brought in; yet with whimsical pertinacity, Pangloss clings to his flimsy philosophy.

When he re-meets Candide, who had left his tutor as dead, he thus relates his adventures: "But," my dear Pangloss, "how happens it that I see you again?" said Candide. "It is true," answered Pangloss, "you saw me hanged; I ought properly to have been burnt; but, you remember, it rained in torrents when they were going to roast me. The storm was so violent they despaired of kindling the fire; so I was hanged, because they could do no better. A surgeon bought my body, carried it home, and dissected me. He made first a crucial incision from the navel to the neck. One could not have been more badly hanged than I. The executioner of the Holy Inquisition was a sub-deacon, and truly burnt people capitally, but, as for hanging, he was a novice; the cord was wet, and not slipping properly, the noose did not join--in short, I still continued to breathe. The crucial incision made me shriek so that my surgeon fell back, and, imagining it was the devil he was dissecting, ran away in mortal fear, tumbling downstairs in his fright. His wife, hearing the noise, flew from the next room, and saw me stretched upon the table with my crucial incision. Still more terrified than her husband, she ran down also, and fell upon him. When they had a little recovered themselves, I heard her say to the surgeon, 'My dear, how could you think of dissecting a heretic? Don't you know that the devil is always in them? I'll run directly to a priest, to come and exorcise the evil spirit.' I trembled from head to foot at hearing her talk in this manner, and exerted what little strength I had left to cry out, 'Have pity on me!' At length, the Portuguese barber took courage, sewed up my wound, and his wife even nursed me. I was upon my legs in about a fortnight. The barber got me a place as lacquey to a Knight of Malta, who was going to Venice; but finding my master had no money to pay me my wages, I entered into the service of a Venetian merchant, and went with him to Constantinople. One day I took the fancy to enter a mosque, where I saw no one but an old Iman and a very pretty young female devotee, who was saying her prayers. Her neck was quite bare, and in her bosom she had a fine nosegay of tulips, roses, anemones, ranunculuses, hyacinths, and auriculas. She let fall her bouquet. I ran to take it up, and presented it to her with a bow. I was so long in replacing it, that the Iman began to be angry, and, perceiving I was a Christian, he cried out for help. They took me before the Cadi, who ordered me to receive one hundred bastinadoes, and sent me to the galleys. We were continually whipt, and received twenty lashes a day, when the concatenation of sublunary events brought you on board our galley to ransom us from slavery."

"Well, my dear Pangloss," said Candide to him, "now you have been hanged, dissected, whipped, and tugging at the oar, do you continue to think that everything in this world happens for the best?" "I have always abided by my first opinion," replied Pangloss; "for, after all, I am a philosopher; it would not become me to retract. Leibnitz could not be wrong, and 'pre-established harmony' is, besides, the finest thing in the world, as well as a 'plenum' and the 'materia subtilis'."

When Cunegonde is at last found, she is no longer beautiful--but sunburnt, blear-eyed, haggard, withered, and scrofulous. Though ready to fulfil his promise, her brother, a baron whom Candide has rescued from slavery, declares that sister of his shall never marry a person of less rank than a baron. The book is a mass of seeming extravagance, with a deep vein of gold beneath. All flows so smoothly, the reader fancies such fantastic nonsense could not only be easily written, but easily improved. Yet when he notices how every sally and absurdity adds to the effect, how every lightest touch tells, he sees that only the most consummate wit and genius could thus deftly dissect a philosophy of the universe for the amusement of the multitude.

Voltaire tried to save England from the judicial murder of Admiral Byng, who was sacrificed to national pride and political faction in 1757, yet how lightly he touches the history in a sentence: "Dans ce pays ci il est bon de tuer de temps en temps un amiral pour encourager les autres." The pride, pomp, and circumstance of glorious war had no charms for Voltaire. He shows it in its true colors as multitudinous murder and rapine. Religious intolerance and hypocrisy, court domination and intrigue, the evils attendant on idlers, soldiers and priests, are all sketched in lightest outline, and the reader of this fantastic story finds he has traversed the history of last century, seen it at its worst, and seen, too, the forces that tended to make it better, and is ready to exclaim: Would we had another Voltaire now!

The philosophy of _Candide_ is that of Secularism. The world as we find it abounds in misery and suffering. If any being is responsible for it, his benevolence can only be vindicated by limiting his power, or his power credited by limiting his goodness. Our part is simply to make the best of things and improve this world here and now. "Work, then, without disputing; it is the only way to render life supportable."

Carlyle did much to impair the influence of Voltaire in England. Yet what is Carlyle's essential doctrine but "Do the work nearest hand," and what is this but a translation of the conclusion of _Candide_: "Il faut cultiver notre jardin"?

Those who forget how far more true it is that man is an irrational animal than that he is a rational one, may wonder how Voltaire, having in _Candide_ sapped the foundations of belief in an all-good God by a portrayal of the evils afflicting mankind, could yet remain a Theist. The truth seems to be that Voltaire had neither taste nor talents for metaphysics. In the _Ignorant Philosopher_ Voltaire seeks to answer Spinoza, without fully understanding his monistic position. He appears to have remained a dualist or modern Manichean--an opinion which James Mill considered was the only Theistic view consistent with the facts. Writing to D'Alembert on the 15th of August, 1767, Voltaire says: "Give my compliments to the Devil, for it is he who governs the world." It is curious that on the day he was writing these lines, one Napoleon Bonaparte had just entered upon the world.

Voltaire appears to have been satisfied with the design argument as proving a deity, though he considered speculation as to the nature of deity useless. He showed the Positivist spirit in his rejection of metaphysical subtleties. "When," he writes, "we have well disputed over spirit and matter, we end ever by no advance. No philosopher has been able to raise by his own efforts the veil which nature has spread over the first principles of things." Again: "I do not know the _quo modo_, true. I prefer to stop short rather than to lose myself." Also: "Philosophy consists in stopping where physics fail us. I observe the effects of nature, but I confess I know no more than you do about first principles." But a deist he ever remained.

Baron de Gleichen, who visited him in 1757, relates that a young author, at his wits' end for the means of living, knocked one day at the poet's door, and to recommend himself said: "I am an apprentice atheist at your service." Voltaire replied: "I have the honor to be a master deist; but though our trades are opposed, I will give you some supper to-night and some work to-morrow. I wish to avail myself of your arms and not of your head."

He thought both atheism and fanaticism inimical to society; but, said he, "the atheist, in his error, preserves reason, which cuts his claws, while those of the fanatic are sharpened in the incessant madness which afflicts him."

Voltaire seems to have been at bottom agnostic holding on to the narrow ledge of theism and afraid to drop.

He says: "For myself, I am sure of nothing. I believe that there is an intelligence, a creative power, a God. I express an opinion to-day; I doubt of it to-morrow; the day after I repudiate it. All honest philosophers have confessed to me, when they were warmed with wine, that the great Being has not given to them one particle more evidence than to me." He believed in the immortality of the soul, yet expresses himself dubiously, saying to Madame du Deffand that he knew a man who believed that when a bee died it ceased to hum. That man was himself.

On the appearance, however, in 1770 of the Baron d'Holbach's _System of Nature_--in which he was very considerably helped by Diderot--Voltaire took alarm at its openly pronounced atheism. "The book," he wrote,

"has made all the philosophers execrable in the eyes of the King and his court. Through this fatal work philosophy is lost for ever in the eyes of all magistrates and fathers of families." He accordingly took in hand to combat its atheism, which he does in the article _Dieu_ in the _Philosophical Dictionary_, and in his _History of Jenni_ (Johnny), a lad supposed to be led on a course of vice by atheism and reclaimed to virtue by the design argument. Voltaire's real attitude seems fairly expressed in his celebrated mot: "S'il n'y avait pas un dieu, il fraudrait l'inventer"--"If there was not a God it would be necessary to invent one," which, Morin remarks, was exactly what had been done. Morley says: "It was not the truth of the theistic belief in itself that Voltaire prized, but its supposed utility as an assistant to the police."

THE ENCYCLOPAEDIA

Voltaire was a great stimulator of the French _Encyclopaedia_, a work designed to convey to the many the information of the few. Here again the inspiration was English. It was the success of the _Cyclopcedia of Arts and Sciences_, edited by the Freethinker Ephraim Chambers, in 1728, which suggested the yet more famous work carried out by Diderot and D'Alembert, with the assistance of such men as Helvetius, Buffon, Turgot, and Condorcet. Voltaire took an ardent interest in the work, and contributed many important articles. The leading contributors were all Freethinkers, but they were under the necessity of advancing their ideas in a tentative way on account of the vigilant censorship. Voltaire not only wrote for the _Encyclopaedia_, but gave valuable hints and suggestions to Diderot and D'Alembert, as well as much sound advice. He cautioned them, for instance, against patriotic bias. "Why," he asks D'Alembert, "do you say that the sciences are more indebted to France than to any other nation? Is it to the French that we are indebted for the quadrant, the fire-engine, the theory of light, inoculation, the seed-sower? _Parbleu!_ you are jesting! We have invented only the wheelbarrow."

Voltaire wrote the section on History. The first page contained a Voltairean definition of sacred history which even an ignorant censor could hardly be expected to pass. "Sacred History is a series of operations, divine and miraculous, by which it pleased God formerly to conduct the Jewish nation, and to-day to exercise our faith." The iron hand beneath the velvet glove was too evident for this to pass the censorship. Vexatious delay and the enforced excision of important articles attended the progress of the work.

It was the attempted suppression of _l'Encyclopcedie_ which showed Voltaire that the time had come for battle.

In 1757 a new edict was issued, threatening with death any one who wrote, printed, or sold any work attacking religion or the royal authority. The same edict assigned the penalty of the galleys to whoever published writings without legal permit. Within six months advocate Barbier recorded in his diary some terrible sentences. La Marteliere, verse-writer, for printing clandestinely Voltaire's _Pucelle_ and other "such" works, received nine years in the galleys; eight printers and binders employed in the same printing office, the pillory and three years' banishment. Up to the period of the Revolution nothing could be legally printed in France, and no book could be imported, without Government authorisation. Mr. Lecky says, in his _History of England in the Eighteenth Century_: "During the whole of the reign of Lewis XV. there was scarcely a work of importance which was not burnt or suppressed, while the greater number of the writers who were at this time the special, almost the only, glory of France were imprisoned, banished, or fined." Voltaire determined to render the bigots odious and contemptible, and henceforth waged incessant war, continued to the day of his death. In satire on one of the bigots he issued his _Narrative of the Sickness, Confession, Death and Reappearance of the Jesuit Berthier_, as rich a burlesque as that which Swift had written predicting and describing the death of the astrologer Partridge, in accordance with the prediction. Every sentence is a hit. A priest of a rival order is hastily summoned to confess the dying Jesuit, who is condemned to penance in purgatory for 333,333 years, 3 months, 3 weeks, and 3 days, and then will only be let out if some brother Jesuit be found humble and good enough to be willing to apply all his merits to Father Berthier. Even putting his enemy in purgatory, he only condemned the Jesuit every morning to mix the chocolate of a Jansenist, read aloud at dinner a Provincial Letter, and employ the rest of the day in mending the chemises of the nuns of Port Royal.

From Ferney he poured forth a wasp-swarm of such writings under all sorts of pen-names, and dated from London, Amsterdam, Berne, or Geneva. He had sufficient stimulus in the bigotry, intolerance, and atrocious iniquities perpetrated in the name of religion.

Voltaire, moreover, determined himself to uphold the work of the _Encyclopaedia_ in more popular form. He put forward first his _Questions upon the Encyclopaedia_, in which he deals with some important articles of that work, with others of his own. This was the foundation of the most important of all his works, the _Philosophical Dictionary_, which he is said to have projected in the days when he was with Frederick at Berlin. In this work he showed how a dictionary could be made the most amusing reading in the world. Under an alphabetical arrangement, he brought together a vast variety of sparkling essays on all sorts of subjects connected with literature, science, politics and religion. Some of his headings were mere stalking-horses, under cover of which he shot at the enemy. Some are concerned with matters now out of date; but, on the whole, the work presents a vivid picture of his versatile genius. An abridged edition, containing articles of abiding interest, would be a service to Free-thought at the present day.