Voltaire. John Morley
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.
And, what was more important, there had been no sign made in the nation itself of a consciousness of the immense realms of knowledge that lay immediately in front of it, and still less of any desire or intention to win lasting possession of them. That intellectual curiosity which was so soon to produce such amazing fruits was as yet unstirred. An era of extraordinary activity had just come to a close, and the creative and artistic genius of France had risen to the highest mark it attained until the opening of our own century. The grand age of Lewis XIV. had been an age of magnificent literature and unsurpassed eloquence. But, in spite of the potent seed which Descartes had sown, it had been the age of authority, protection, and patronage. Consequently all those subjects for which there was no patronage, that is to say the subjects which could add nothing to the splendour and dignity of the church and the pageantry of the court, were virtually repressed. This ought not to blind us to the real loftiness and magnanimity of the best or earlier part of the age of Lewis XIV. It has been said that the best title of Lewis XIV. to the recollection of posterity is the protection he extended to Molière; and one reason why this was so meritorious is that Molière’s work had a markedly critical character, in reference both to the devout and to the courtier. The fact of this, undoubtedly the most durable work of that time, containing critical quality, is not of importance in reference to the generally fixed or positive aspect of the age. For Molière is only critical by accident. There is nothing organically negative about him, and his plays are the pure dramatic presentation of a peculiar civilisation. He is no more a destructive agency because he drew hypocrites and coxcombs, than Bossuet was destructive or critical because he inveighed against sin and the excess of human vainglory. The epoch was one of entire loyalty to itself and its ideas. Voltaire himself perceived and admired these traits to the full. The greatest of all overthrowers, he always understood that it is towards such ages as these, the too short ages of conviction and self-sufficience, that our endeavour works. We fight that others may enjoy; and many generations struggle and debate, that one generation may hold something for proven.
The glories of the age of Lewis XIV. were the climax of a set of ideas that instantly afterwards 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;3 from Corneille and Racine to La Bruyère’s picture of ‘certain wild animals, male and female, scattered over the fields, black, livid, all burnt 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 Lewis 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 civilisation 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 reorganisation 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 Lewis 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 towards 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?
Traditional authority, it is true, had been partially and fatally undermined in France before the time of Voltaire, by one of the most daring of thinkers, and one of the most acute and sceptical of scholars, as well as by writers so acutely careless as Montaigne, and apologists so dangerously rational as Pascal, who gave a rank and consistency to doubt even in showing that its seas were black and shoreless. Descartes’s Discourse on Method had been published in 1637, and Bayle’s Thoughts on the Comet, first of the series of critical onslaughts on prejudice and authority in matters of belief, had been published in 1682. The metaphysician and the critic had each pressed forward on the path of examination, and had each insisted on finding grounds for belief, or else showing the absence of such grounds with a fatal distinctness that made belief impossible. Descartes was constructive, and was bent on reconciling the acceptance of a certain set of ideas as to the relations between man and the universe, and as to the mode and composition of the universe, with the logical reason. Bayle, whose antecedents and environment were Protestant, was careless to replace, but careful to have evidence for whatever was allowed to remain. No parallel nor hint of equality is here intended between the rare genius of Descartes and the relatively lower quality of Bayle. The one, however high a place we may give to the regeneration of thought effected by Bacon in England, or to that wrought by the brilliant group of physical experimentalists in Italy, still marks a new epoch in the development of the human mind, for he had decisively separated knowledge from theology, and systematically constituted science. The other has a place only in the history of criticism. But, although in widely different ways, and with vast difference in intellectual stature, they both had touched the prevailing notions of French society with a fatal breath.
The blast that finally dispersed and destroyed them came not from Descartes and Bayle, but directly