Part 17

Yet Voltaire was the very eye of eighteenth-century illumination. It was he who conveyed to his generation in a multitude of forms the consciousness at once of the power and the rights of human intelligence. Another might well have said of him what he magnanimously said of his famous contemporary, Montesquieu, that humanity had lost its title-deeds, and he had recovered them. The fourscore volumes which he wrote are the monument, as they were in some sort the instrument, of a new renaissance. They are the fruit and representation of a spirit of encyclopædic curiosity and productiveness. Hardly a page of all these countless leaves is common form. Hardly a sentence is there which did not come forth alive from Voltaire's own mind or which was said because someone else had said it before. His works as much as those of any man that ever lived and thought are truly his own. It is not given, we all know, even to the most original and daring of leaders, to be without precursors, and Voltaire's march was prepared for him before he was born, as it is for all mortals. Yet he impressed on all he said, on good words and bad alike, a marked autochthonic quality, as of the self-raised spontaneous products of some miraculous soil, from which prodigies and portents spring. Many of his ideas were in the air, and did not belong to him peculiarly; but so strangely rapid and perfect was his assimilation of them, so vigorous and minutely penetrative was the quality of his understanding, so firm and independent his initiative, that even these were instantly stamped with the express image of his personality. In a word, Voltaire's work from first to last was alert with unquenchable life. Some of it, much of it, has ceased to be alive for us now in all that belongs to its deeper significance, yet we recognize that none of it was ever the dreary still-birth of a mind of hearsays. There is no mechanical transmission of untested bits of current coin. In the realm of mere letters Voltaire is one of the little band of great monarchs, and in style he remains of the supreme potentates. But literary variety and perfection, however admirable, like all purely literary qualities are a fragile and secondary good which the world is very willing to let die, where it has not been truly begotten and engendered of living forces.

Voltaire was a stupendous power, not only because his expression was incomparably lucid, or even because his sight was exquisitely keen and clear, but because he saw many new things after which the spirits of others were unconsciously groping and dumbly yearning. Nor was this all. Fontenelle was both brilliant and far-sighted, but he was cold, and one of those who love ease and a safe hearth, and carefully shun the din, turmoil, and danger of the great battle. Voltaire was ever in the front and centre of the fight. His life was not a mere chapter in a history of literature. He never counted truth a treasure to be discreetly hidden in a napkin. He made it a perpetual war-cry and emblazoned it on a banner that was many a time rent, but was never out of the field.

There are things enough to be said of Voltaire's moral size, and no attempt is made in these pages to dissemble in how much he was condemnable. It is at least certain that he hated tyranny, that he refused to lay up his hatred privily in his heart, and insisted on giving his abhorrence a voice, and tempering for his just rage a fine sword, very fatal to those who laid burdens too hard to be borne upon the conscience and life of men. Voltaire's contemporaries felt this. They were stirred to the quick by the sight and sound and thorough directness of those ringing blows.

If he was often a mocker in form, he was always serious in meaning and laborious in matter. If he was unflinching against theology, he always paid religion respect enough to treat it as the most important of all subjects.

The old-fashioned nomenclature puts him down among sceptics, because those who had the official right to affix these labels could think of no more contemptuous name, and could not suppose the most audacious soul capable of advancing even under the leadership of Satan himself beyond a stray doubt or so. He had perhaps as little of the sceptic in his constitution as Bossuet or Butler, and was much less capable of becoming one than De Maistre or Paley. This was a prime secret of his power, for the mere critic and propounder of unanswered doubts never leads more than a handful of men after him. Voltaire boldly put the great question, and he boldly answered it. He asked whether the sacred records were historically true, the Christian doctrine divinely inspired and spiritually exhaustive, and the Christian Church a holy and beneficent organization. He answered these questions for himself and for others beyond possibility of misconception. The records he declared saturated with fable and absurdity, the doctrine imperfect at its best, and a dark and tyrannical superstition at its worst, and the Church was the arch-curse and infamy. Say what we will of these answers, they were free from any taint of scepticism. Our lofty new idea of rational freedom as freedom from conviction, and of emancipation of understanding as emancipation from the duty of settling whether important propositions are true or false, had not dawned on Voltaire.

He had just as little part or lot in the complaisant spirit of the man of the world, who from the depths of his mediocrity and ease presumes to promulgate the law of progress, and as dictator to fix its speed. Who does not know this temper of the man of the world, that worst enemy of the world? His inexhaustible patience of abuses that only torment others; his apologetic word for beliefs that may perhaps not be so precisely true as one might wish, and institutions that are not altogether so useful as some might think possible; his cordiality toward progress and improvement in a general way, and his coldness or antipathy to each progressive proposal in particular; his pygmy hope that life will one day become somewhat better, punily shivering by the side of his gigantic conviction that it might well be infinitely worse. To Voltaire, far different from this, an irrational prejudice was not the object of a polite coldness, but a real evil to be combated and overthrown at every hazard. Cruelty was not to him as a disagreeable dream of the imagination, from thought of which he could save himself by arousing to a sense of his own comfort, but a vivid flame burning into his thoughts and destroying peace. Wrong-doing and injustice were not simple words on his lips; they went as knives to the heart; he suffered with the victim, and consumed with an active rage against the oppressor.

To Voltaire reason and humanity were but a single word, and love of truth and passion for justice but one emotion. None of the famous men who have fought, that they themselves might think freely and speak truly, has ever seen more clearly that the fundamental aim of the contest was that others might live happily. Who has not been touched by that admirable word of his, of the three years in which he labored without remission for justice to the widow and descendants of Calas--"During that time not a smile escaped me without my reproaching myself for it as for a crime"? Or by his sincere avowal that of all the words of enthusiasm and admiration which were so prodigally bestowed upon him on the occasion of his last famous visit to Paris in 1778, none went to his heart like that of a woman of the people, who in reply to one asking the name of him whom the crowd followed gave answer, "Do you not know that he is the preserver of the Calas?"

The same kind of feeling, though manifested in ways of much less unequivocal nobleness, was at the bottom of his many efforts to make himself of consequence in important political business. We know how many contemptuous sarcasms have been inspired by his anxiety at various times to perform diplomatic feats of intervention between the French government and Frederick II. In 1742, after his visit to the Prussian King at Aix-la-Chapelle, he is supposed to have hinted to Cardinal Fleury that to have written epic and drama does not disqualify a man for serving his king and country on the busy fields of affairs. The following year, after Fleury's death, when French fortunes in the war of the Austrian succession were near their lowest, Voltaire's own idea that he might be useful from his intimacy with Frederick seems to have been shared by Amelot, the secretary of state, and at all events he aspired to do some sort of active, if radically futile, diplomatic work. In later times when the tide had turned, and Frederick's star was clouded over with disaster, we again find Voltaire the eager intermediary with Choiseul, pleasantly comparing himself to the mouse of the fable, busily striving to free the lion from the meshes of the hunter's net.

In short, on all sides, whatever men do and think was real and alive to Voltaire. Whatever had the quality of interesting any imaginable temperament had the quality of interesting him. There was no subject which any set of men have ever cared about which, if he once had mention of it, Voltaire did not care about likewise. And it was just because he was so thoroughly alive himself that he filled the whole era with life. The more closely one studies the various movements of that time, the more clear it becomes that, if he was not the original centre and first fountain of them all, at any rate he made many channels ready and gave the sign. He was the initial principle of fermentation throughout that vast commotion. We may deplore, if we think fit, as Erasmus deplored in the case of Luther, that the great change was not allowed to work itself out slowly, calmly, and without violence and disruption. These graceful regrets are powerless, and on the whole they are very enervating. Let us make our account with the actual, rather than seek excuses for self-indulgence in pensive preference of something that might have been. Practically in these great circles of affairs, what only might have been is as though it could not be; and to know this may well suffice for us. It is not in human power to choose the kind of men who rise from time to time to the supreme control of momentous changes. The force which decides this immensely important matter is as though it were chance. We cannot decisively pronounce any circumstance whatever an accident, yet history abounds with circumstances which in our present ignorance of the causes of things are as if they were accidents.

It was one of the happy chances of circumstance that there arose in France on the death of Louis XIV a man with all Voltaire's peculiar gifts of intelligence, who added to them an incessant activity in their use, and who besides this enjoyed such length of days as to make his intellectual powers effective to the very fullest extent possible. This combination of physical and mental conditions so amazingly favorable to the spread of the Voltairean ideas was a circumstance independent of the state of the surrounding atmosphere, and was what in the phraseology of prescientific times might well have been called providential. If Voltaire had seen all that he saw, and yet been indolent; or if he had been as clear-sighted and as active as he was, and yet had only lived fifty years, instead of eighty-four, Voltairism would never have struck root. As it was, with his genius, his industry, his longevity, and the conditions of the time being what they were, that far-spreading movement of destruction was inevitable.

There are more kinds of Voltaireans than one, but no one who has marched ever so short a way out of the great camp of old ideas is directly or indirectly out of the debt and out of the hand of the first liberator, however little willing he may be to recognize one or the other. Attention has been called by every writer on Voltaire to the immense number of the editions of his works, a number probably unparalleled in the case of any author within the same limits of time. Besides being one of the most voluminous book-writers, he is one of the cheapest. We can buy one of Voltaire's books for a few halfpence, and the keepers of the cheap stalls in the cheap quarters of London and Paris will tell you that this is not from lack of demand, but the contrary. So clearly does that light burn for many even now, which scientifically speaking ought to be extinct, and for many indeed is long ago extinct and superseded. The reasons for this vitality are that Voltaire was himself thoroughly alive when he did his work, and that the movement which that work began is still unexhausted.

How shall we attempt to characterize this movement? The historian of the Christian church usually opens his narrative with an account of the depravation of human nature and the corruption of society which preceded the new religion. The Reformation in like manner is only to be understood after we have perceived the enormous mass of superstition, injustice, and wilful ignorance by which the theological idea had become so incrusted as to be wholly incompetent to guide society, because it was equally repugnant to the intellectual perceptions and the moral sense, the knowledge and the feelings, of the best and most active-minded persons of the time. The same sort of consideration explains and vindicates the enormous power of Voltaire. France had outgrown the system that had brought her through the Middle Ages. The further development of her national life was fatally hindered by the tight bonds of an old order, which clung with the hardy tenacity of a thriving parasite, diverting from the roots all their sustenance, eating into the tissue, and feeding on the juices of the living tree. The picture has often been painted, and we need not try to paint it once more in detail here. The whole power and ordering of the nation were with the sworn and chartered foes of light, who had every interest that a desire to cling to authority and wealth can give in keeping the understanding subject.

The glories of the age of Louis XIV were the climax of a set of ideas that instantly afterward lost alike their grace, their usefulness, and the firmness of their hold on the intelligence of men. A dignified and venerable hierarchy, an august and powerful monarch, a court of gay and luxurious nobles, all lost their grace because the eyes of men were suddenly caught and appalled by the awful phantom, which was yet so real, of a perishing nation. Turn from Bossuet's orations to Boisguillebert's _Détail de la France_; from the pulpit rhetorician's courtly reminders that even majesty must die, to Vauban's pity for the misery of the common people;[31] from Corneille and Racine to La Bruyère's picture of "certain wild animals, male and female, scattered over the fields, black, livid, all burned by the sun, bound to the earth that they dig and work with unconquerable pertinacity; they have a sort of articulate voice, and when they rise on their feet they show a human face, and, in fact, are men." The contrast had existed for generations. The material misery caused by the wars of the great Louis deepened the dark side, and the lustre of genius consecrated to the glorification of traditional authority and the order of the hour heightened the brightness of the bright side, until the old contrast was suddenly seen by a few startled eyes, and the new and deepest problem, destined to strain our civilization to a degree that not many have even now conceived, came slowly into pale outline.

There is no reason to think that Voltaire ever saw this gaunt and tremendous spectacle. Rousseau was its first voice. Since him the reorganization of the relations of men has never faded from the sight either of statesmen or philosophers, with vision keen enough to admit to their eyes even what they dreaded and execrated in their hearts. Voltaire's task was different and preparatory. It was to make popular the genius and authority of reason. The foundations of the social fabric were in such a condition that the touch of reason was fatal to the whole structure, which instantly began to crumble. Authority and use oppose a steadfast and invincible resistance to reason, so long as the institutions which they protect are of fair practicable service to a society. But after the death of Louis XIV, not only the grace and pomp, but also the social utility of spiritual and political absolutism, passed obviously away. Spiritual absolutism was unable to maintain even a decent semblance of unity and theological order. Political absolutism by its material costliness, its augmenting tendency to repress the application of individual energy and thought to public concerns, and its pursuit of a policy in Europe which was futile and essentially meaningless as to its ends, and disastrous and incapable in its choice of means, was rapidly exhausting the resources of national well-being and viciously severing the very tap-root of national life. To bring reason into an atmosphere so charged was, as the old figure goes, to admit air to the chamber of the mummy. And reason was exactly what Voltaire brought; too narrow, if we will, too contentious, too derisive, too unmitigatedly reasonable, but still reason. And who shall measure the consequence of this difference in the history of two great nations: that in France absolutism in church and state fell before the sinewy genius of stark reason, while in England it fell before a respect for social convenience, protesting against monopolies, benevolences, ship-money? that in France speculation had penetrated over the whole field of social inquiry, before a single step had been taken toward application, while in England social principles were applied before they received any kind of speculative vindication? that in France the first effective enemy of the principles of despotism was Voltaire, poet, philosopher, historian, critic; in England, a band of homely squires?

Voltaire, there can be little doubt, never designed a social revolution, being in this the representative of the method of Hobbes. His single object was to reinstate the understanding in its full rights, to emancipate thought, to extend knowledge, to erect the standard of critical common-sense. He either could not see, or else, as one sometimes thinks, he closes his eyes and refuses for his part to see, that it was impossible to revolutionize the spiritual basis of belief without touching the social forms, which were inseparably connected with the old basis by the strong bonds of time and a thousand fibres of ancient association and common interest. Rousseau began where Voltaire left off. He informs us that, in the days when his character was forming, nothing which Voltaire wrote escaped him, and that the _Philosophical Letters_ (that is, the Letters on the English), though assuredly not the writer's best work, were what first attracted him to study, and implanted a taste which never afterward became extinct. The correspondence between Voltaire and the Prince of Prussia, afterward the great Frederick, inspired Rousseau with a passionate desire to learn how to compose with elegance, and to imitate the coloring of so fine an author.[32] Thus Voltaire, who was eighteen years his elder, gave this extraordinary genius his first productive impulse. But a sensibility of temperament, to which perhaps there is no parallel in the list of prominent men, impelled Rousseau to think, or rather to feel, about the concrete wrongs and miseries of men and women, and not the abstract rights of their intelligence. Hence the two great revolutionary schools, the school which appealed to sentiment, and the school which appealed to intelligence. The Voltairean principles of the strictest political moderation and of literary common-sense, negative, merely emancipatory, found their political outcome, as French historians early pointed out, in the Constituent Assembly, which was the creation of the upper and middle class, while the spirit of Rousseau, ardent, generous, passionate for the relief of the suffering, overwhelmed by the crowding forms of manhood chronically degraded and womanhood systematically polluted, came to life and power in the Convention and the sections of the Commune of Paris which overawed the Convention.

"It will not do," wrote D'Alembert to Voltaire as early as 1762, "to speak too loudly against Jean Jacques or his book, for he is rather a king in the Halles."[33] This must have been a new word in the ears of the old man, who had grown up in the habit of thinking of public opinion as the opinion, not of markets where the common people bought and sold, but of the galleries of Versailles. Except for its theology, the age of Louis XIV always remained the great age to Voltaire, the age of pomp and literary glory, and it was too difficult a feat to cling on one side to the Grand Monarch, and to stretch out a hand on the other to the _Social Contract_. It was too difficult for the man who had been embraced by Ninon de l'Enclos, who was the correspondent of the greatest sovereigns in Europe, and the intimate of some of the greatest nobles in France, to feel much sympathy with writings that made their author king of the Halles. Frederick offered Rousseau shelter, and so did Voltaire; but each of them disliked his work as warmly as the other. They did not understand one who, if he wrote with an eloquence that touched all hearts, repulsed friends and provoked enemies like a madman or a savage. The very language of Rousseau was to Voltaire as an unknown tongue, for it was the language of reason clothing the births of passionate sensation. _Émile_ only wearied him, though there were perhaps fifty pages of it which he would have had bound in morocco.[34] It is a stale romance, he cries, while the _Social Contract_ is only remarkable for some insults rudely thrown at kings by a citizen of Geneva, and for four insipid pages against the Christian religion, which are simply plagiarized from Bayle's centos.[35] Partly, no doubt, this extreme irritation was due to the insults with which Jean Jacques had repulsed his offers of shelter and assistance, had repudiated Voltaire's attempts to defend him, and had held up Voltaire himself as a proper object for the persecutions of Geneva. But there was a still deeper root of discrepancy, which we have already pointed out. Rousseau's exaggerated tone was an offence to Voltaire's more just and reasonable spirit; and the feigned austerity of a man whose life and manners he knew assumed in his eyes a disagreeable shade of hypocrisy.[36] Besides these things, he was clearly apprehensive of the storms which Rousseau's extraordinary hardihood had the very natural effect of raising in the circles of authority, though it is true that the most acute observers of the time thought that they noticed a very perceptible increase of Voltaire's own hardihood as a consequence of the example which the other set him.