He was too ready to lash12 the curs who barked at his heels, thereby13 stimulating14 them to further noise. Scandalous ex-Jesuit Desfontaines, L’Ane de Mirepoix, Thersites Fréron and the rest, would be forgotten had he not condescended15 to apply the whip. Voltaire was always something of a spoilt child, over-sensitive to every reproach. His petulance16 impelled17 him to absurd displays of weakness and frenzy18, which he was the first to regret. He was generous even to his enemies when they were in trouble. The weaknesses of Voltaire were, like his smile, on the surface, but there was a great human heart beating beneath.
The restlessness of Voltaire has been contrasted with the repose19 of Goethe, and Gallic fury with calm Teutonic strength. But which of the two men did most for humanity? Voltaire might have been as calm as Goethe had he been indifferent to everything but his own culture and comfort. No! he loved the fight. When the battle of freedom raged, there was he in the thick of it, considering not his reputation, but what he could do to crush the infamous20. An enemy said of him: “He is the first man in the world at writing down what other people have thought.” Mr. Morley justly considers this high and sufficient praise.
The life of a writer was defined by Pope as “a warfare21 upon earth.” Never was this truer than in the case of Voltaire, who himself said: “La vie à'un homme de lettres est un combat perpétuel et on meurt les armes à la main.” He was ever in the midst of the fight, and usually alone and surrounded by enemies. And his unfailing resources not merely kept them at bay, but compelled their surrender of an immense territory. His was a life of creation and contest. In the war against despotism and Christianity he achieved a new kingship of public opinion, and proved that the pen was indeed mightier23 than the sword.
Heine said: “We should forgive our enemies—but not until they are hung.” Voltaire forgave his when he had gibbeted them in his writings. People who find it difficult to understand his bitterness against “L'Infàme” should remember the revolting cruelty of which religious bigotry24 was still capable in his day. The Revocation25 of the Edict of Nantes, the prolonged horrors of the Thirty Years’ War, and the Massacre26 of St. Bartholomew vibrated still. Condorcet wrote: “The blood of many millions of men, massacred in the name of God, still steams up to heaven around us. The earth on which we tread is everywhere covered with the bones of the victims of barbarous intolerance.” His rhetoric27 expressed the feeling of a generation who knew by experience the evils of religious bigotry and fanaticism28.
It is as a champion of Freethought that Voltaire deserves chiefly to be remembered. In that capacity I can only find words of praise. Complaints of his flippancy29, his persiflage30, his ridicule31, his scurrility32, his etc., came, and still come, from the enemy, and show that his blows told and tell. If he did not crush the infamous he at least crippled it. No doubt, under different circumstances,
Voltaire would have fought differently. But he would never have thought of treating atrocities33 without indignation, or absurdities34 without ridicule. Gravity is a part of the game of imposture35, and there is nothing the hypocrites and humbugs36 resent so much as having their solemn pretensions37 laughed at. .
He knew the subtle power of ridicule. It was the most effective weapon, not only for the time and the nation in which he wrote, but for our time also. His blows were all dealt with grace and agility38; his pills were sugar-coated. Grimm well said of him: “He makes arrows of every kind of wood, brilliant and rapid in their flight, but with a keen, unerring point. Under his sparkling pen, erudition ceases to be ponderous39 and becomes full of life. If he cannot sweep the grand chords of the lyre, he can j strike on golden medals his favorite maxims41, and is j irreproachable42 in the lighter43 order of poetry.” But, I contend, there was a fundamental earnestness in his character; he was the apostle of plain every-day common sense and good feeling.
Voltaire is judged by the character which distinguishes him from other writers, his light touch and superficial raillery. Because he is par3 excellence44 a persifleur, he is set down as merely a persifleur. Never was there a greater mistake. It is forgotten that he did not write witty45 tales and squibs only; that he made France acquainted with the philosophy of Locke and the science of Newton; that he wrote the Age of Louis XIV., the History of the Parliament of Paris, and the Essay on Manners (which revived the historic method), and that he wrote more than twenty tragedies which transformed the French theatre. Voltaire was no mere22 mocker: his manner was that of a persifleur, but his matter was as solid as that of any theologian.
M. Louis de Brouckere, of the University of Brussels, justly claims for Voltaire a double share in the formation of modern culture and the development of modern science. He contributed to it directly by his personal works, and indirectly46 by antagonising the forces retarding47 knowledge and creating an intellectual environment eminently48 favorable to the formation of synthetic49 knowledge, and a new public opinion common to the intellectual élite of Europe.
Voltaire knew how to marshal against reigning50 prejudices and errors all the resources of vast learning and an incomparable wit; but no one more clearly than he saw that the doctrines51 he destroyed must be replaced by others, that humanity cannot get along without a body of common beliefs; and he contributed more than any one else to the elaboration of the new intellectual code by uniting and harmonising the efforts of special savants and isolated53 thinkers, by giving them a clear consciousness that what they aimed at was the same thing and common to them all.
He never slackened his efforts to appease54 the quarrels which broke out in the camp of the philosophers, to group all his spiritual brothers in one compact bundle, capable of joint55 action, to unite them in a laic church which could be utilised to oppose existing churches. The words I here italicise were underlined by him; they are found on every page of his correspondence, and he loses no opportunity to reiterate56 them and explain their meaning precisely57.
If the publication of the Encyclop?dia was the work of Diderot, the union of the group of men who rendered that publication possible was, in great measure, the work of Voltaire. If Condorcet wrote just before his death his immortal58 Sketch59, Voltaire took a preponderating60 part in the creation of the intellectual atmosphere in which Condorcet lived and could develop his genius.
Voltaire was assuredly not so coarse as Luther, nor even as his contemporary Warburton. He carried lighter guns than Luther, but was more alert and equally persistent61. His war against superstition62 and intolerance was life-long. Luther smote63 powerful blows at the church with a bludgeon; Voltaire made delicate passes with a rapier. Catholics often declaim against the coarseness of the monk-trained Protestant champion. They also protest against the trickery of the Jesuit-trained Freethinker. It is sufficient to say Luther could not have done his work had he not been coarse. Nor could Voltaire have done his had he not been a tricksy spirit. Judged by his work, he was one of the best of men, because he did most good to his fellows, and because in his heart was the most burning love of truth, of justice and toleration. In the words of Lecky, he did “more to destroy the greatest of human curses than any other of the sons of men.” His numerous volumes are the fruit and exposition of a spirit of encyclopaedic curiosity. He assimilated all the thought and learning of his time, and brought to bear on it a wit and common sense that was all his own.
Voltaire is never so passionately64 in earnest as when he speaks against cruelty and oppression. Every sentence quivers with humanity. He denounces war as no “moralist for hire” in a pulpit has ever done, as a scourge65 of the poor, the weak, and the helpless, to whom he is ever tender. Whenever he sees tyranny or injustice66, he attacks it. He wrote against torture when its employment was an established principle of law. He denounced duelling when that form of murder was the chief feature of the code of honor. He waged warfare upon war when, it was considered man’s highest glory.
His attacks on the judicial67 iniquity68 of torture—so often callously69 employed on those supposed instruments of Satan, heretics and witches—were incessant70, and it was owing to his influence that the practice was abolished in France by Turgot, his friend, as it had been in Prussia by Frederick, and in Russia by Catherine, his disciples71. He advocated the abolition72 of mutilation, and all forms of cruelty in punishment. He satirised the folly73 of punishing murder and robbery by the same capital penalty, and thus making assassination74 the interest of the thief; the barbarity of confiscating75 the property of children for the crime of the father; and the intricacies and consequent injustice of legal methods. He sought to abolish the sale of offices, to equalise taxation76, and to restrict the power of priests to prescribe degrading penances77 and excessive abstinences. He wrote with fervor78 against the remnants of serfdom, and defended the rights of the serfs in the Jura against their monastic oppressors. Mr. Lecky says: “His keen and luminous79 intellect judged with admirable precision most of the popular delusions80 of his time. He exposed with great force the common error which confounds all wealth with the precious metals. He wrote against sumptuary laws. He refuted Rousseau’s doctrine52 of the evil of all luxury.”
Voltaire’s work went deeper than political reform. He dealt with ideas, not institutions. In a little treatise81 called the Voyage of Reason, which he wrote as late as 1774, he enumerates82 with exultation83 the triumphs of reforms which he himself had witnessed. He had previously84 written, in 1764: “Everything I see scatters85 the seeds of a revolution which will indubitably arrive, and which I shall not have the happiness to witness.” Buckle86 notes that “the further he advanced in years, the more pungent87 were his sarcasms88 against ministers, the more violent were his invectives against despotism”; and it was said of him in the early days of the Revolution, when it was sanguine89 but not yet sanguinary, “He did not see what has been done, but he did all that we see.”
He teaches no mystery, but the open secret of Secularism—il faut cultiver n?tre jardin (we must cultivate our garden). “Life,” he said, “is thickly sown with thorns. I know no other remedy than to pass rapidly over them. The longer we dwell on our misfortunes the greater is their power to harm us.” Economy, he declared, is the source of liberality, and this maxim40 he reduced to practice. He ridiculed90 all pretences91; those of the physician as well as of the metaphysician. “What have you undertaken?” he said, smiling, to a young man, who answered that he was studying medicine. “Why, to convey drugs of which you know little into a body of which you know less!” “Regimen,” said he, “is better than physic. Everyone should be his own physician. Eat with moderation what you know by experience agrees with your constitution. Nothing is good for the body but what we can digest. What medicine can procure92 digestion93? Exercise. What recruit strength? Sleep. What alleviate94 incurable95 evils? Patience.”
The tone of Voltaire is not fervid96 or heroic, like, for instance, that of Carlyle; but he worked, as Carlyle did not, for a great cause. He felt for suffering outside himself. Without mysticism or fanaticism, aiming at no remote or impracticable ideal, he ever insisted on meeting the problems of life with practical good sense, toleration, and humanity. He sought always for clear ideas, tangible97 results, and as Mr. Lecky says, “labored steadily98 within the limits of his ideals and of his sympathies, to make the world wiser, happier, and better place than he found it.”
Voltaire wrote: “My motto is, ‘Straight to the fact,’” and this was a characteristic which equally marked him and Frederick. He had a horror of phrases. “Your fine phrases,” said one to him. “My fine phrases! Learn that I never made one in my life.” His style is indeed marked by restraint and simplicity99 of diction. He wrote to D’Alembert: “You will never succeed in delivering men from error by means of metaphysics. You must prove the truth by facts.” As an instance of his apt mingling100 of fact with reason and ridicule, take his treatment of the doctrine of the Resurrection in the Philosophical101 Dictionary. “A Breton soldier goes to Canada. He finds by chance he falls short of food. He is forced to eat an Iroquois he has killed over-night. This Iroquois had nourished himself on Jesuits during two or three months, a great part of his body has become Jesuit. So there is the body of this soldier composed of Iroquois, Jesuit, and whatever he had eaten before. How will each resume precisely what belonged to him?”
Magnify his failings as you may, you cannot obliterate102 his one transcendent merit, his humanity ever responsive to every claim of suffering or wrong. He stood for the rights of conscience, for the dignity of human reason, for the gospel of Freethought.
Voltaire may not be placed with the great inspiring teachers of mankind. But it must be acknowledged that, as Mr. George Saintsbury, no mean critic, says: “In literary craftsmanship103, at once versatile104 and accomplished105, he has no superior and scarcely a rival.”
He declared that he loved the whole of the nine Muses106, and that the doors of the soul should be open to all sciences and all sentiments. He employed every species of composition—poetry, prose, tragedy, comedy, history, dialogue, epistle, essay or epigram—as it suited his purpose, and he excelled in all. Argument or raillery came alike. He made reason amusing, and none like him could ridicule the ridiculous. His charm as a writer has been the occasion of the obloquy107 attached to his name by bigots. They can never forgive that he forced people to smile at their superstition.
Much, of course, of Voltaire’s multitudinous work was directed to immediate108 ends, and but for his grace of style would be of little present interest. But after all winnowings by the ever-swaying fan of time much is left of enduring value. The name of Voltaire will ever be a mighty109 one in literature: a glorious example of what a man may achieve who is strong in his love of humanity.
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scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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dealing
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| n.经商方法，待人态度 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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immorality
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| n. 不道德, 无道义 | |
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mobility
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| n.可动性，变动性，情感不定 | |
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aggravated
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| 使恶化( aggravate的过去式和过去分词 )； 使更严重； 激怒； 使恼火 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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withhold
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| v.拒绝，不给；使停止，阻挡 | |
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fortitude
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| n.坚忍不拔；刚毅 | |
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audacity
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| n.大胆，卤莽，无礼 | |
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afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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thereby
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| adv.因此，从而 | |
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stimulating
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| adj.有启发性的，能激发人思考的 | |
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condescended
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| 屈尊，俯就( condescend的过去式和过去分词 )； 故意表示和蔼可亲 | |
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petulance
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| n.发脾气，生气，易怒，暴躁，性急 | |
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impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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frenzy
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| n.疯狂，狂热，极度的激动 | |
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repose
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| v.(使)休息；n.安息 | |
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infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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mightier
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| adj. 强有力的，强大的，巨大的 adv. 很，极其 | |
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bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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revocation
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| n.废止，撤回 | |
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massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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fanaticism
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| n.狂热，盲信 | |
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flippancy
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| n.轻率；浮躁；无礼的行动 | |
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persiflage
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| n.戏弄；挖苦 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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scurrility
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| n.粗俗下流；辱骂的言语 | |
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atrocities
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| n.邪恶，暴行( atrocity的名词复数 )；滔天大罪 | |
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absurdities
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| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
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imposture
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| n.冒名顶替，欺骗 | |
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humbugs
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| 欺骗( humbug的名词复数 )； 虚伪； 骗子； 薄荷硬糖 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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agility
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| n.敏捷，活泼 | |
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ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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maxim
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| n.格言，箴言 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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irreproachable
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| adj.不可指责的，无过失的 | |
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lighter
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| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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witty
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| adj.机智的，风趣的 | |
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indirectly
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| adv.间接地，不直接了当地 | |
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retarding
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| 使减速( retard的现在分词 )； 妨碍； 阻止； 推迟 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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synthetic
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| adj.合成的，人工的；综合的；n.人工制品 | |
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reigning
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| adj.统治的，起支配作用的 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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doctrine
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| n.教义；主义；学说 | |
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isolated
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| adj.与世隔绝的 | |
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appease
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| v.安抚，缓和，平息，满足 | |
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joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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reiterate
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| v.重申，反复地说 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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preponderating
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| v.超过，胜过( preponderate的现在分词 ) | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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superstition
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| n.迷信，迷信行为 | |
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smote
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| v.猛打，重击，打击( smite的过去式 ) | |
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passionately
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| ad.热烈地，激烈地 | |
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scourge
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| n.灾难，祸害；v.蹂躏 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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iniquity
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| n.邪恶；不公正 | |
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callously
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incessant
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| adj.不停的，连续的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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abolition
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| n.废除，取消 | |
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folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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assassination
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| n.暗杀；暗杀事件 | |
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confiscating
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| 没收（confiscate的现在分词形式） | |
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taxation
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| n.征税，税收，税金 | |
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penances
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| n.（赎罪的）苦行，苦修( penance的名词复数 ) | |
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fervor
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| n.热诚；热心；炽热 | |
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luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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treatise
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| n.专著；(专题)论文 | |
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82
enumerates
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| v.列举，枚举，数( enumerate的第三人称单数 ) | |
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83
exultation
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| n.狂喜，得意 | |
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84
previously
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| adv.以前，先前（地） | |
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scatters
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| v.（使）散开， （使）分散，驱散( scatter的第三人称单数 )；撒 | |
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buckle
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| n.扣子，带扣；v.把...扣住，由于压力而弯曲 | |
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pungent
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| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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sarcasms
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| n.讥讽，讽刺，挖苦( sarcasm的名词复数 ) | |
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sanguine
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| adj.充满希望的，乐观的，血红色的 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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digestion
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| n.消化，吸收 | |
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alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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fervid
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| adj.热情的；炽热的 | |
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tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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mingling
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| adj.混合的 | |
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101
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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102
obliterate
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| v.擦去，涂抹，去掉...痕迹，消失，除去 | |
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103
craftsmanship
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| n.手艺 | |
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versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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105
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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106
muses
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| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
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107
obloquy
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| n.斥责，大骂 | |
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108
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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mighty
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| adj.强有力的；巨大的 | |
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