The eleventh of May 2015 is the 270th anniversary of the battle of Fontenoy, a great French victory in the War of the Austrian Succession (1740-1748). Voltaire’s official position as royal historiographer allowed him privileged access, for a time, to dispatches sent to Versailles from the battlefields, and he started to write an Histoire de […]
I do not suppose, Spectator of the World, that you propose to fill your pages with facts concerning the physical world. Socrates, Epictetus, Marcus Aurelius, allowed all the spheres to gravitate one on the top of the other, that they might devote themselves to the regulation of manners. Are your speculations also thus concentrated on morality? But what do you expect from a morality which the teachers of the nations have already preached about with so much success?
I agree with you that it is somewhat of a reflection on human nature that money accomplishes everything and merit almost nothing: that the real workers, behind the scenes, have hardly a modest subsistance, while certain selected personages flaunt on the stage: that fools are exalted to the skies, and genius is in the gutter: that a father disinherits six virtuous children to make his first-born–often a scapegrace–heir to all his possessions: that a luckless wretch who comes to grief, or to any unhappy end in a foreign country, leaves the fortune of his natural inheritors to the treasury of that state.
It is sad to see–I confess it again–those who toil in poverty, and those who produce nothing, in luxury: great proprietors who claim the very birds that fly and the fish that swim: trembling vassals who do not dare to free their houses from the wild boar that devours them: fanatics who want to burn everyone who does not pray to God after their own fashion: violence in high places which engenders violence in the people: might making right not only amongst nations but amongst individuals.
And it is this state of things, common to all lives and to all places, which you expect to change! Behold the folly of you moralists! Mount the pulpit with Bourdaloue, or wield the pen like La Bruyère, and you waste your time–the world will go its way!
A government which could provide for all would do more in a year than the order of preaching friars has done since their institution.
In a very short space of time Lycurgus raised the Spartans above ordinary humanity. The force of Confucius’ wisdom, two thousand years ago, is still felt in China.
But, as neither you nor I are made to govern, if you have such an itching for reform, reform our virtues, which in excess may well become prejudicial to the prosperity of the state. It is easier to reform virtues than vices. The list of exaggerated virtues would be a long one: I will mention a few, and you will easily guess the rest.
I observe, walking about the country, that the children of the soil eat much less than they require: it is difficult to conceive this immoderate passion for abstinence. It even looks as if they had got into their heads that it will be accounted to them for virtue if their beasts also are half-starved.
What is the result? Men and beasts waste away, their stock becomes feeble, work is suspended, and the cultivation of the land suffers.
Patience is another virtue carried to excess, perhaps, in the country. If the tax collectors limited themselves to executing the will of their lord, to be patient would be a duty: but if you question these good folk who supply us with bread, they will tell you that the manner in which the taxes are levied is a hundred times more onerous than the tax itself. Their patience ruins them and their landowners with them.
The evangelical pulpit has reproached kings and the great a hundred times for their harshness to the poor. The fault has been corrected–in excess. The royal antechambers overflow with servants better fed and better clothed than the lords of the parishes whence they come. This excess of charity robs the country of soldiers, and the land of labourers
Spectator of the World, do not let the scheme of reforming our virtues shock you: the founders of religious orders have reformed each other. Another reason for encouragement is that it is perhaps easier to discern an excess of good than to pronounce on the nature of evil. Believe me, dear Spectator, I cannot urge you too strongly to reform our virtues: men cling too tightly to their vices.
Voltaire’s historical writings form a significant part of his output, including works on Louis XIV, Louis XV, Charles XII, Peter the Great, the Holy Roman Empire, and even a pioneering universal history. These histories were highly regarded in his lifetime, and Voltaire was a powerful influence on the other great historians of the age, Hume, Gibbon and Robertson. […]
We recently had the pleasure of welcoming publisher John Mitchinson to the Voltaire Foundation for a particularly enlightening and enjoyable talk. Like Voltaire at Ferney, Mr Mitchinson is a keen amateur beekeeper, and like him he also keeps livestock, and the similarities do not end there. John Mitchinson’s latest venture in the fast- and ever-changing world […]
Go on over to the jamiemorales.com blog and check out his article on Voltaire. You can find it here.
Letter XIV of Voltaire’s Lettres philosophiques provides an insight into the early days of modern science, contrasting the theories of Descartes and Newton at a time in which Newtonian physics was new and controversial. The vitality of the debate as approached in this volume struck me, as a humanities student, more intensely than GCSE science lessons […]
In 2015, the tercentenary of the death of Louis XIV, the VF is delighted to be launching our publication of Voltaire’s seminal Siècle de Louis XIV, critical edition by Diego Venturino of the Université de Lorraine. We are very proud to be doing so with the generous support of the Centre de recherche du Château […]
I have always been intrigued by Theodore Besterman – the Voltaire Foundation’s founder. At 99 Banbury Road, Oxford – home of the Voltaire Foundation since 1993 – he is commemorated by a black bust sitting at the left end of the mantelpiece in the main room (which was named after him); at the right end […]
In his Lever de Voltaire of 1772 Jean Huber depicted the philosophe getting dressed in a somewhat awkward position. The picture was a great success: it was engraved in Paris and in London, reproduced many times and broadly circulated and sold. Voltaire accused Huber of turning him into an object of ridicule. But Huber countered […]
In the preface to his tragedy Sémiramis (1749), Voltaire damningly characterized the typical eighteenth-century French theatre as ‘a tennis court with a tasteless set at one end, in which audience members are positioned contrary to all laws of order and reason, some standing on the stage itself with others standing in what is known as […]