of the Philanthropist, devoting his wealth and energies to the alleviation of the wants of his suffering fellow-beings, as contrasted with the powerful capitalist enriching himself by sagacious, well-conducted moneyed operations. Upon all these phases of character, biographers and critics have, directly or indirectly, by flattery or severity of comment, joined issue with each other, and after tugging at their labors long and most unmercifully, have arrived at no other apparent result than that of confirming themselves in their former convictions.

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In some instances, those who eulogize his religious, or rather antireligious principles, found their conclusions upon totally different grounds from others of their same party. Again, many who seem to take pride in contributing their efforts to his immortality as a man of genius, lavish their praises upon productions of his mind, which others, equally as ardent enthusiasts, denominate common-place, nay, almost worthless. An eminent modern critic, for instance, speaks of "the Diatribe of Doctor Akakia" as impossible to be read, even at this late day, without making one laugh till he cries," while a contemporary critic, fully as celebrated, characterizes the book as liable to injure the literary reputation of its author, rather than that of the object of its ridicule. Historians, too, have been chided for their partiality to their favorite, by writers attached in the same degree to his memory. In short, every minute portion of his life, character, and writings, has been differently commented upon by those who, however, unite in the same undisguised devotion or inveterate hostility to his general influence.

All this is strange, very strange, and can, perhaps, be only accounted for, by at least allowing that for good or evil he was an extraordinary man, of whose nature power and address were the elemental traits; that in every effort which he made for the propagation of his peculiar principles, there was a language appealing strongly to the human heart, which, by enlisting sympathy or exciting fears, elicited admiration or provoked hostility. There were striking qualities existent somewhere, capable of vast influence upon the human mind, and fully justifying the decision of friends and foes, who place his name high on the list of master-minds.

This is not the proper place for an extended notice of the life and writings of Voltaire. The accomplishment of a design requiring so great labor and delicacy in its treatment, we would not attempt, were we even possessed of the ability and desire. A few, perhaps somewhat unconnected remarks, upon the most prominent traits of his moral and intellectual character, upon those which have induced the most decisive criticisms, is all we have in view.

One suggestion, even at first sight, cannot escape us,the peculiar adaptation of the times and customs under which Voltaire lived, to the part which he was to act in life. The reign of Louis XIV was just closing, when Voltaire was forming his first impressions in religious, political, literary, and social matters. The reign of that monarch was commenced, and for a short time sustained, in real power and glory. French genius and French arms had won, oftentimes at

the sad cost of their pupils, a deservedly high reputation throughout Europe. The government of state affairs was entrusted to a prime minister of acknowledged sagacity and adroitness; a splendid array of military talent successfully asserted the rights of France among foreign nations; and more than all else, a prince was upon the throne, the favorite of his subjects, affable but courtly in his manners, stern, yet not bigoted. This state of affairs, however, was of short duration, and it were difficult to expect otherwise. The court of Louis degenerated from the bands of sagacious statesmen and wise counselors, into a fashionable circle of beautiful and ambitious women; and the power which had formerly been wielded by masterly skill for patriotic purposes, passed under the management of wily priests and intriguing female favorites. The arena which had been filled by daring masculine spirits, was turned into the cabaling saloon, whose chief actors were brainless lovers and effeminate women, whose armor was spiced compliments and melting glances. One mistress after another absorbed the attention of the king, and long after the true efficiency of royalty had passed away, there remained the magnificent pomp and imposing grandeur of imbecility.

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We can easily conceive that for the display of powers like those of Voltaire, this state of affairs was peculiarly fit, in two respects,an incentive to himself, and as affording a strong probability of a favorable reception to his writings. To a mind thus constituted, bold and inquisitive, in the ineffectual attempts made to remedy, by external show and magnificence, the deficiency of true strength and glory, and in the abuses practiced in the name of religion by crafty, unprincipled priests, in whose hands the holy faith was made a covering for the enactment of all sorts of ridiculous farces, there would very reasonably be suggested skepticism upon most of the pretended realities of life-realities which to his sad experience had fully proved themselves empty, worthless vanities.

Again, pleasure may cloy, but it cannot satisfy the appetite; and pleasure, in its attraction and fullness, had been followed at the royal court. By a series of at least questionable modes of enjoying life, the government would fain seal oblivion among its subjects to disgrace abroad and misery at home. The race had at last been run, and, as it would appear, no further possibility of innovation or improvement remained. There was an utter want of that commodity so eagerly coveted by that restless, fickle people-excitement-novelty. Here, then, was a demand for such an entertainment as a genius like Voltaire could offer. The market was empty or filled with unsaleable articles, and it is not, therefore, remarkable that his wares, so novel, and yet so intrinsically valuable, should meet with a ready disposal.

With the death of Louis XIV passed away even the shadow of glory with which royalty had still been dimly enveloped. A change, if possible for the worse, was made, and imbecility incorporated itself into every branch of government.

At such a felicitous conjuncture of circumstances, at a period so

peculiarly befitting, and, as it were, inviting the originality and spirit of such a person, did Voltaire appear, and assiduously employ a life, remarkable for its longevity and wonderfully sustained energies, in uniting the reputation of a poet and metaphysician, of a historian and wit, of a philosopher and man of pleasure. Nor in any of these respects can he be said to have attained mere mediocrity. In the province of poetry he contests the palm with Corneille and Racine, and has left not a few pieces which can be forgotten only with the French language. His sparkling wit and sharp-toned ridicule circulated with wonderful popularity throughout all Europe; the one, by its brilliant repartee and humorous spicedness, provoking the mirth of monarchs and princes; the other, by its caustic irony and burning satire, torturing like a lash the objects of its wrath. And still further, to put, as it would seem, an appropriate crowning to this medley of astonishing gifts, he aspired to the reputation of a man of pleasure and popular attainments. In this respect history affords not his parallel. Some few instances are doubtless on record of those who, in addition to vast acquaintance with contemporary customs, have excelled in branches requiring seclusion and deep thought. But even these, although confined to one sphere of intellectual labor, must here yield to this favorite of society. From a party of pleasure, wherein wit and conviviality had reigned till midnight, he would retire to his study and devote the remainder of the night to metaphysical inquiry and historical researches. With one hand he would dispense gifts to the needy poor, while holding in the other an unfinished tragedy. At a time when his contemporary literati in England were hiding themselves in rickety garrets from the sight of importunate creditors, or enjoying themselves in a private party upon the humblest of fare, he, their superior in almost every other respect, was enjoying the munificence of princes.

The character which he seems to have formed in beardless youth, and which is best illustrated by a bon-mot of his own, when sitting down to a supper with royal company, that "here we are all poets or princes," he maintained throughout life, ever the same companionable associate, the fascinating wit, the leading spirit of fashionable society. Of his reasonable claim to all the qualities here enumerated, there seems to be but little dispute. About his merits as a philosopher, however, there is not equal unanimity of sentiment. Many, and those too of undoubted judgment, are very skeptical upon this point, and very disposed to deny the proud distinction which his admirers set up for him. In their opinion, there are perceptible in his intellectual character very few of those creative, positive powers, which are the distinguishing traits of a philosophical mind. The deep, searching caste of intellect, the thoughtful, laborious spirit, are nowhere discoverable; but rather the piercing first glance, which satisfies its possessor at the instant. Nor do they stop here. The metaphysician is transformed into a satirist, the philosopher into a literary brigand. His theories are nonentities, supported by argumentative ridicule.

We cannot consider this criticism as wholly just, or at least as

evincing a proper appreciation of the intentions of Voltaire, and the circumstances under which he was placed. Without attempting to substantiate his claims to the reputation of a perfect philosopher, even allowing that his characteristic merits are on the whole of a decidedly negative kind, yet we are authorized in requiring an explanation of the fact that he established a sect, organized a party, of which he was, and still continues to be, the undisputed leader, and digested, to a certain extent, a code of laws for the government of that commonwealth of which he was the patriarch. Nor do we consider it necessary that in warring against and weakening the popular and certainly abominable religious system of his day, he must build up a counter theory-must propagate a new faith. We are disposed to view his character fully as philosophic for destroying a system which he considered, if not pernicious, at least unnecessary; a system which burdened life with unmeaning ceremonies and empty forms; as if he had aspired to and obtained the reputation of a Mahomet and Spinoza.

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To him the simplest mode of existence consistent with the obligations of justice, humanity, and moral duty, was very preferable to one encumbered with unprofitable rules and customs. In bringing society back from this unnatural state, freeing it from useless forms, which, far from assisting, clogged its free movement, there was merit, and in consideration of the priority of his claim, original, positive merit. is not true that in overturning the former idols of popular worship, he substituted others to command obedience; yet he inculcated a different system, one which he supposed embraced the beauties and utility, without copying the defects of the former; and in this he so far succeeded as to form and lead a sect.

That he was devoted to philosophical pursuits and studies, there can be no question. While his countrymen were groping in darkness upon most philosophical and ethical questions, either adopting the views of Descartes and Mauputius, occasionally sound, yet oftener untrue and ridiculous, or resigning themselves to the sweets of blissful ignorance, he was studying and unfolding the simple and sublime theories of Newton, and reducing them to a form appreciable by all. True philosophy in France dates its origin from this period, and must thank Voltaire for the change which has made its academy a hall of science and learning, instead of a puerile debating club, devoted to the anatomy of unmeaning compliment and fulsome eulogy.

While therefore we would by no means place his name by the side of many, both ancients and moderns, whom mankind freely and reasonably style philosophers, we are not disposed to absolutely deny to Voltaire all claims to this proud appellation. We are rather inclined to perceive in his mental character an intense love for truth, and high ambition to serve in the cause of its propagation. In expressing this sentiment, it is not our desire to assert that his views are always well grounded; that there appear no distortions in his intellectual habits. This is a foreign question to the present one. We are now dealing with the assertion that he exerted no positive influence, has left behind him no strikingly original theories and systems; but rather personates

the destroyer, who tears down without replacing. From this judgment we must express an unqualified dissent. Indeed, it is somewhat amusing to witness the attempts of critics, who would fain deny his claims thus. One at least we have in view, who, although arguing strongly against the philosopher Voltaire, cannot rid himself of the use of this appellation, whenever he mentions his name. It is difficult to consider such attempts otherwise than forced, unreasonable-directed by the head rather than by the heart.

Intimately connected with this criticism is another, which as illy satisfies us the charge preferred against Voltaire for adopting the mode of warfare which he used in religious matters. Were we to endorse the most severe and bitter sentences which have here been urged against him, we should adopt the conclusion, that he was the very personification, the essence, of the spirit of evil; warring against the dearest sentiments of humanity; dealing satanic thrusts at every thing beloved by the human soul, and attempting to compass his ends by the most dishonorable and impious means. His proverbial powers of humor and ridicule are represented as the armor of a scoffing fiend, whose chief delight is to deprive man of his dearest, last hopes, and drive him forth upon the vast main of life, robbed of all means of true solace. There is reason for a marked modification of this criticism. Even allowing that Voltaire employed his powers of ridicule to support and aid his opposition to the religious system of his day, or, if we please, to the system in the abstract, there are yet considerations excusing, if not reconciling us to, him. The decision of the whole matter turns upon the ground whether his course was one suggested by honesty of intention. If, as we firmly believe, (and surely there can be nothing objectionable in the expression of such a sentiment,) Voltaire's skepticism and infidelity was sincere, there is in our opinion of him, nothing so worthy of fault-finding. By some means or other he becomes estranged from religious principle; he is disposed to treat every thing daily passing before his experience; the whole system from one ceremony to the end of the catalogue throughout, as a vast imposition. In this state of mind, he desires to exert his powers for the amelioration of his fellows' condition. A contemporary in England, Hume, is employing his argumentative resources in disproving every thing, and thereby exerting to their fullest advantage his peculiar powers. Argument and weighty objection are already in the field, wielded by their appropriate possessor. Voltaire is ambitious to contribute his portion, and decides upon the use of that power for which he was noted, and of whose extent he was himself well aware. a student of human nature, he felt that to turn a man from his ways, it is only necessary to convince him that he is pursuing a ridiculous phantom, a shadow, an artificial deception. He therefore devoted himself to the task of holding up the popular religious system as a solemn farce, as a series of imaginary duties, unsanctioned by reason, useless at least, probably pernicious, in their tendency. He exerts himself for the production of a universal laugh against it; a significant sneer, expressive at the same time of two sentiments-contempt for the sys

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