Voltaire's Romances

Вольтер

Voltaire

Voltaire's Romances, Complete in One Volume

PUBLISHER'S PREFACE

Voltaire wrote what the people thought, and consequently his writings were universally read. He wittily ridiculed established abuses, and keenly satirized venerable absurdities. For this he was consigned to the Bastile, and this distinction served to increase his popularity and extend his influence. He was thus enabled to cope successfully with the papal hierarchy, and laugh at the murmurs of the Vatican. The struggle commenced in his youth, and continued till his death. It was a struggle of light against darkness – of freedom against tyranny; and it ended in the triumph of truth over error and of toleration over bigotry.

Educated by the Jesuits, he early learned their methods, and his great ability enabled him to circumvent their wiles. The ceremonious presentation of his tragedy of Mahomet[1 - This work, says Prof. F.C. Schlosser in his History of the Eighteenth Century, (vol. ii, p. 122.) "was sent to the pope, and very favorably received by him; although it could not possibly escape the notice of the pope, that the piece was indebted for its chief effect upon the public, to the vehement expressions against religious fanaticism which it contained. The pope felt himself flattered by the transmission of the Mahomet, and notified his approbation, of which Voltaire cunningly enough availed himself, for the advantage of his new principles."] to Pope Benedict XIV., is an example of his daring audacity; – his success with the "head of the church" shows his intellectual superiority – whilst the gracious reply of "his Holiness" fitly illustrates the pontiff's vanity. From priest to bishop, from cardinal to pope, all felt his intellectual power and all dreaded his merciless satire.

He was famous as poet, dramatist, historian, and philosopher. An experienced courtier and polished writer, he gracefully and politely conquered his clerical opponents, and with courteous irony overthrew his literary critics. From his demeanor you could not judge of his thoughts or intentions, and while listening to his compliments, you instinctively dreaded his sarcasms. But venture to approach this grand seigneur, this keen man of the world, this intellectual giant, and plead in favor of human justice – appeal to his magnanimity and love of toleration – and you then had no cause to question his earnestness, no reason to doubt his sincerity. His blood boiled, says Macaulay,[2 - Critical and Historical Essays, page 553.] at the sight of cruelty and injustice, and in an age of religious persecution, judicial torture, and arbitrary imprisonment, he made manful war, with every faculty he possessed, on what he considered as abuses; and on many signal occasions, placed himself gallantly between the powerful and the oppressed. "When an innocent man was broken on the wheel at Toulouse, when a youth, guilty only of an indiscretion, was beheaded at Abbéville, when a brave officer, borne down by public injustice, was dragged, with a gag in his mouth, to die on the Place de Grêve, a voice instantly went forth from the banks of Lake Leman, which made itself heard from Moscow to Cadiz, and which sentenced the unjust judges to the contempt and detestation of all Europe."

"None can read these stories of the horrible religious bigotry of the day," says Alex. A. Knox, in The Nineteenth Century,[3 - Vol. iv, No. 39.] "without feeling for Voltaire reverence and respect."

The following extract from the above named Review will explain the religious cruelty to which Macaulay refers:

"Jean Calas, a Protestant, kept a small shop in Toulouse. He had a scape-grace of a son, Marc Antoine by name, who hanged himself in his father's shop. The poor father and mother were up stairs at the time, at supper, in company with the second son. The evidence was so clear that a coroner's jury at a public-house would not have turned round upon it. The priests and the priest party got hold of it, and turned it into a religious crime. The Protestant, or Huguenot pa