Voltaire - John Morley

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the most puissant man of letters that ever lived, he rated literature as it ought to be rated below action, not because written speech is less of a force, but because the speculation and criticism of the literature that substantially influences the world, make far less demand than the actual conduct of great affairs on qualities which are not rare in detail, but are amazingly rare in combination—on temper, foresight, solidity, daring—on strength, in a word, strength of intelligence and strength of character. Gibbon rightly amended his phrase, when he described Boethius not as stooping, but rather as rising, from his life of placid meditation to an active share in the imperial business. That he held this sound opinion is quite as plausible an explanation of Voltaire’s anxiety to know persons of station and importance, as the current theory that he was of sycophantic nature. Why, he asks, are the ancient historians so full of light? ‘It is because the writer had to do with public business; it is because he could be magistrate, priest, soldier; and because if he could not rise to the highest functions of the state, he had at least to make himself worthy of them. I admit,’ he concludes, ‘that we must not expect such an advantage with us, for our own constitution happens to be against it;’ but he was deeply sensible what an advantage it was that they thus lost.1

      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. In this respect history is neither better nor worse than the latest explanation of the origin and order of the world of organised matter. Here too we are landed in the final resort at what is neither more nor less than an accident. Natural selection, or the survival of the fittest in the universal struggle for existence, is now held by the most competent inquirers to be the principal method to which we owe the extinction, preservation, and distribution of organic forms on the earth. But the appearance both of the forms that conquer and of those that perish still remains a secret, and to science an accident and a secret are virtually and provisionally the same thing. In a word, there is an unknown element at the bottom of the varieties of creation, whether we agree to call that element a volition of a supernatural being, or an undiscovered set of facts in embryology. So in history the Roman or Italo-Hellenic empire, rising when it did, was the salvation of the West, and yet the appearance at the moment when anarchy threatened rapidly to dissolve the Roman state, of a man with the power of conceiving the best design for the new structure, seems to partake as much of the nature of chance, as the non-appearance of men with similar vision and power in equally momentous crises, earlier and later. The rise of a great constructive chief like Charlemagne in the eighth century can hardly be enough to persuade us that the occasion invariably brings the leader whom its conditions require, when we remember that as concerns their demands the conditions of the end of the eighth century were not radically different from those of the beginning of the sixth, yet that in the earlier epoch there arose no successor to continue the work of Theodoric. We have only to examine the origin and fundamental circumstances of the types of civilisation which rule western communities and guide their advance, to discern in those original circumstances a something inscrutable, a certain element of what is as though it were fortuitous. No science can as yet tell us how such a variation from previously existing creatures as man had its origin; nor, any more than this, can history explain the law by which the most striking variations in intellectual and spiritual quality within the human order have had their origin. The appearance of the one as of the other is a fact which cannot be further resolved. It is hard to think in imagination of the globe as unpeopled by man, or peopled, as it may at some remote day come to be, by beings of capacity superior enough to extinguish man. It is hard also to think of the scene which western Europe and all the vast space which the light of western Europe irradiates, might have offered at this moment, if nature or the unknown forces had not produced a Luther, a Calvin, or a Voltaire.

      It was one of the happy chances of circumstance that there arose in France on the death of Lewis 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 favourable 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 præscientific 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.2 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.

      Once more, we cannot choose. Those whom temperament or culture has made the partisans of calm order, cannot attune progress to the stately and harmonious march which would best please them, and which they are perhaps right in thinking would lead with most security to the goal.

      Such a liberation of the human mind as Voltairism can only be effected by the movement of many spirits, and they are only the few who are moved by moderate, reflective, and scientific trains of argument. The many need an extreme type. They are struck by what is flashing and colossal, for they follow imagination and sympathy, and not the exactly disciplined intelligence. They know their own wants, and have dumb feeling of their own better aspirations. Their thoughts move in the obscurity of things quick but unborn, and by instinct they push upwards in whatever direction the darkness seems breaking. They are not critics nor analysts, but when the time is ripening they never fail to know the word of freedom and of truth, with whatever imperfections it may chance to be spoken. No prophet all false has ever yet caught the ear of a series of generations. No prophet all false has succeeded in separating a nation into two clear divisions. Voltaire has in effect for a century so divided the most emancipated of western nations. This is beyond the power of the mere mocker, who perishes like the flash of lightning; he does not abide as a centre of solar heat.

      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 recognise 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 characterise this movement?

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