Books and Characters, French & English

VOLTAIRE AND ENGLAND 3

The visit of Voltaire to England marks a turning-point in the history of civilisation. It was the first step in a long process of interaction—big with momentous consequences—between the French and English cultures. For centuries the combined forces of mutual ignorance and political hostility had kept the two nations apart: Voltaire planted a small seed of friendship which, in spite of a thousand hostile influences, grew and flourished mightily. The seed, no doubt, fell on good ground, and no doubt, if Voltaire had never left his native country, some chance wind would have carried it over the narrow seas, so that history in the main would have been unaltered. But actually his was the hand which did the work.

It is unfortunate that our knowledge of so important a period in Voltaire's life should be extremely incomplete. Carlyle, who gave a hasty glance at it in his life of Frederick, declared that he could find nothing but 'mere inanity and darkness visible'; and since Carlyle's day the progress has been small. A short chapter in Desnoiresterres' long Biography and an essay by Churton Collins did something to co-ordinate the few known facts. Another step was taken a few years ago with the publication of M. Lanson's elaborate and exhaustive edition of the Lettres Philosophiques, the work in which Voltaire gave to the world the distilled essence of his English experiences. And now M. Lucien Foulet has brought together all the extant letters concerning the period, which he has collated with scrupulous exactitude and to which he has added a series of valuable appendices upon various obscure and disputed points. M. Lanson's great attainments are well known, and to say that M. Foulet's work may fitly rank as a supplementary volume to the edition of the Lettres Philosophiques is simply to say that he is a worthy follower of that noble tradition of profound research and perfect lucidity which has made French scholarship one of the glories of European culture.

Upon the events in particular which led up to Voltaire's departure for England, M. Foulet has been able to throw considerable light. The story, as revealed by the letters of contemporary observers and the official documents of the police, is an instructive and curious one. In the early days of January 1726 Voltaire, who was thirty-one years of age, occupied a position which, so far as could be seen upon the surface, could hardly have been more fortunate. He was recognised everywhere as the rising poet of the day; he was a successful dramatist; he was a friend of Madame de Prie, who was all-powerful at Court, and his talents had been rewarded by a pension from the royal purse. His brilliance, his gaiety, his extraordinary capacity for being agreeable had made him the pet of the narrow and aristocratic circle which dominated France. Dropping his middle-class antecedents as completely as he had dropped his middle-class name, young Arouet, the notary's offspring, floated at his ease through the palaces of dukes and princes, with whose sons he drank and jested, and for whose wives—it was de rigueur in those days—he expressed all the ardours of a passionate and polite devotion. Such was his roseate situation when, all at once, the catastrophe came. One night at the Opéra the Chevalier de Rohan-Chabot, of the famous and powerful family of the Rohans, a man of forty-three, quarrelsome, blustering, whose reputation for courage left something to be desired, began to taunt the poet upon his birth—'Monsieur Arouet, Monsieur Voltaire—what is your name?' To which the retort came quickly—'Whatever my name may be, I know how to preserve the honour of it.' The Chevalier muttered something and went off, but the incident was not ended. Voltaire had let his high spirits and his sharp tongue carry him too far, and he was to pay the penalty. It was not an age in which it was safe to be too witty with lords. 'Now mind, Dancourt,' said one of those grands seigneurs to the leading actor of the day, 'if you're more amusing than I am at dinner to-night, je te donnerai cent coups de bâtons.' It was dangerous enough to show one's wits at all in the company of such privileged persons, but to do so at their expense–! A few days later Voltaire and the Chevalier met again, at the Comédie, in Adrienne Lecouvreur's dressing-room. Rohan repeated his sneering question, and 'the Chevalier has had his answer' was Voltaire's reply. Furious, Rohan lifted his stick, but at that moment Adrienne very properly fainted, and the company dispersed. A few days more and Rohan had perfected the arrangements for his revenge. Voltaire, dining at the Duc de Sully's, where, we are told, he was on the footing of a son of the house, received a message that he was wanted outside in the street. He went out, was seized by a gang of lackeys, and beaten before the eyes of Rohan, who directed operations from a cab. 'Epargnez la tête,' he shouted, 'elle est encore bonne pour faire rire le public'; upon which, according to one account, there were exclamations from the crowd which had gathered round of 'Ah! le bon seigneur!' The sequel is known to everyone: how Voltaire rushed back, dishevelled and agonised, into Sully's dining-room, how he poured out his story in an agitated flood of words, and how that high-born company, with whom he had been living up to that moment on terms of the closest intimacy, now only displayed the signs of a frigid indifference. The caste-feeling had suddenly asserted itself. Poets, no doubt, were all very well in their way, but really, if they began squabbling with noblemen, what could they expect? And then the callous and stupid convention of that still half-barbarous age—the convention which made misfortune the proper object of ridicule—came into play no less powerfully. One might take a poet seriously, perhaps—until he was whipped; then, of course, one could only laugh at him. For the next few days, wherever Voltaire went he was received with icy looks, covert smiles, or exaggerated politeness. The Prince de Conti, who, a month or two before, had written an ode in which he placed the author of Oedipe side by side with the authors of Le Cid and Phèdre, now remarked, with a shrug of the shoulders, that 'ces coups de bâtons étaient bien reçus et mal donnés.' 'Nous serions bien malheureux,' said another well-bred personage, as he took a pinch of snuff, 'si les poètes n'avaient pas des épaules.' Such friends as remained faithful were helpless. Even Madame de Prie could do nothing. 'Le pauvre Voltaire me fait grande pitié,' she said; 'dans le fond il a raison.' But the influence of the Rohan family was too much for her, and she could only advise him to disappear for a little into the country, lest worse should befall. Disappear he did, remaining for the next two months concealed in the outskirts of Paris, where he practised swordsmanship against his next meeting with his enemy. The situation was cynically topsy-turvy. As M. Foulet points out, Rohan had legally rendered himself liable, under the edict against duelling, to a long term of imprisonment, if not to the penalty of death. Yet the law did not move, and Voltaire was left to take the only course open in those days to a man of honour in such circumstances—to avenge the insult by a challenge and a fight. But now the law, which had winked at Rohan, began to act against Voltaire. The police were instructed to arrest him so soon as he should show any sign of an intention to break the peace. One day he suddenly appeared at Versailles, evidently on the lookout for Rohan, and then as suddenly vanished. A few weeks later, the police reported that he was in Paris, lodging with a fencing-master, and making no concealment of his desire to 'insulter incessamment et avec éclat M. le chevalier de Rohan.' This decided the authorities, and accordingly on the night of the 17th of April, as we learn from the Police Gazette, 'le sieur Arrouët de Voltaire, fameux poète,' was arrested, and conducted 'par ordre du Roi' to the Bastille.

A letter, written by Voltaire to his friend Madame de Bernières while he was still in hiding, reveals the effect which these events had produced upon his mind. It is the first letter in the series of his collected correspondence which is not all Epicurean elegance and caressing wit. The wit, the elegance, the finely turned phrase, the shifting smile—these things are still visible there no doubt, but they are informed and overmastered by a new, an almost ominous spirit: Voltaire, for the first time in his life, is serious.

J'ai été à l'extrémité; je n'attends que ma convalescence pour abandonner à jamais ce pays-ci. Souvenez-vous de l'amitié tendre que vous avez eue pour moi; au nom de cette amitié informez-moi par un mot de votre main de ce qui se passe, ou parlez à l'homme que je vous envoi, en qui vous pouvez prendre une entière confiance. Présentez mes respects à Madame du Deffand; dites à Thieriot que je veux absolument qu'il m'aime, ou quand je serai mort, ou quand je serai heureux; jusque-là, je lui pardonne son indifférence. Dites à M. le chevalier des Alleurs que je n'oublierai jamais la générosité de ses procédés pour moi. Comptez que tout détrompé que je suis de la vanité des amitiés humaines, la vôtre me sera à jamais précieuse. Je ne souhaite de revenir à Paris que pour vous voir, vous embrasser encore une fois, et vous faire voir ma constance dans mon amitié et dans mes malheurs.

'Présentez mes respects à Madame du Deffand!' Strange indeed are the whirligigs of Time! Madame de Bernières was then living in none other than that famous house at the corner of the Rue de Beaune and the Quai des Théatins (now Quai Voltaire) where, more than half a century later, the writer of those lines was to come, bowed down under the weight of an enormous celebrity, to look for the last time upon Paris and the world; where, too, Madame du Deffand herself, decrepit, blind, and bitter with the disillusionments of a strange lifetime, was to listen once more to the mellifluous enchantments of that extraordinary intelligence, which—so it seemed to her as she sat entranced—could never, never grow old.4

Voltaire was not kept long in the Bastille. For some time he had entertained a vague intention of visiting England, and he now begged for permission to leave the country. The authorities, whose one object was to prevent an unpleasant fracas, were ready enough to substitute exile for imprisonment; and thus, after a fortnight's detention, the 'fameux poète' was released on condition that he should depart forthwith, and remain, until further permission, at a distance of at least fifty leagues from Versailles.

It is from this point onwards that our information grows scanty and confused. We know that Voltaire was in Calais early in May, and it is generally agreed that he crossed over to England shortly afterwards. His subsequent movements are uncertain. We find him established at Wandsworth in the middle of October, but it is probable that in the interval he had made a secret journey to Paris with the object—in which he did not succeed—of challenging the Chevalier de Rohan to a duel. Where he lived during these months is unknown, but apparently it was not in London. The date of his final departure from England is equally in doubt; M. Foulet adduces some reasons for supposing that he returned secretly to France in November 1728, and in that case the total length of the English visit was just two and a half years. Churton Collins, however, prolongs it until March 1729. A similar obscurity hangs over all the details of Voltaire's stay. Not only are his own extant letters during this period unusually few, but allusions to him in contemporary English correspondences are almost entirely absent. We have to depend upon scattered hints, uncertain inferences, and conflicting rumours. We know that he stayed for some time at Wandsworth with a certain Everard Falkener in circumstances which he described to Thieriot in a letter in English—an English quaintly flavoured with the gay impetuosity of another race. 'At my coming to London,' he wrote, 'I found my damned Jew was broken.' (He had depended upon some bills of exchange drawn upon a Jewish broker.)

I was without a penny, sick to dye of a violent ague, stranger, alone, helpless, in the midst of a city wherein I was known to nobody; my Lord and Lady Bolingbroke were into the country; I could not make bold to see our ambassadour in so wretched a condition. I had never undergone such distress; but I am born to run through all the misfortunes of life. In these circumstances my star, that among all its direful influences pours allways on me some kind refreshment, sent to me an English gentleman unknown to me, who forced me to receive some money that I wanted. Another London citisen that I had seen but once at Paris, carried me to his own country house, wherein I lead an obscure and charming life since that time, without going to London, and quite given over to the pleasures of indolence and friendshipp. The true and generous affection of this man who soothes the bitterness of my life brings me to love you more and more. All the instances of friendshipp indear my friend Tiriot to me. I have seen often mylord and mylady Bolinbroke; I have found their affection still the same, even increased in proportion to my unhappiness; they offered me all, their money, their house; but I have refused all, because they are lords, and I have accepted all from Mr. Faulknear because he is a single gentleman.

We know that the friendship thus begun continued for many years, but as to who or what Everard Falkener was—besides the fact that he was a 'single gentleman'—we have only just information enough to make us wish for more.

'I am here,' he wrote after Voltaire had gone, 'just as you left me, neither merrier nor sadder, nor richer nor poorer, enjoying perfect health, having everything that makes life agreeable, without love, without avarice, without ambition, and without envy; and as long as all this lasts I shall take the liberty to call myself a very happy man.' This stoical Englishman was a merchant who eventually so far overcame his distaste both for ambition and for love, as to become first Ambassador at Constantinople and then Postmaster-General—has anyone, before or since, ever held such a singular succession of offices?—and to wind up by marrying, as we are intriguingly told, at the age of sixty-three, 'the illegitimate daughter of General Churchill.'

We have another glimpse of Voltaire at Wandsworth in a curious document brought to light by M. Lanson. Edward Higginson, an assistant master at a Quaker's school there, remembered how the excitable Frenchman used to argue with him for hours in Latin on the subject of 'water-baptism,' until at last Higginson produced a text from St. Paul which seemed conclusive.

Some time after, Voltaire being at the Earl Temple's seat in Fulham, with Pope and others such, in their conversation fell on the subject of water-baptism. Voltaire assumed the part of a quaker, and at length came to mention that assertion of Paul. They questioned there being such an assertion in all his writings; on which was a large wager laid, as near as I remember of £500: and Voltaire, not retaining where it was, had one of the Earl's horses, and came over the ferry from Fulham to Putney.... When I came he desired me to give him in writing the place where Paul said, he was not sent to baptize; which I presently did. Then courteously taking his leave, he mounted and rode back—

and, we must suppose, won his wager.

He seemed so taken with me (adds Higginson) as to offer to buy out the remainder of my time. I told him I expected my master would be very exorbitant in his demand. He said, let his demand be what it might, he would give it on condition I would yield to be his companion, keeping the same company, and I should always, in every respect, fare as he fared, wearing my clothes like his and of equal value: telling me then plainly, he was a Deist; adding, so were most of the noblemen in France and in England; deriding the account given by the four Evangelists concerning the birth of Christ, and his miracles, etc., so far that I desired him to desist: for I could not bear to hear my Saviour so reviled and spoken against. Whereupon he seemed under a disappointment, and left me with some reluctance.

In London itself we catch fleeting visions of the eager gesticulating figure, hurrying out from his lodgings in Billiter Square—'Belitery Square' he calls it—or at the sign of the 'White Whigg' in Maiden Lane, Covent Garden, to go off to the funeral of Sir Isaac Newton in Westminster Abbey, or to pay a call on Congreve, or to attend a Quaker's Meeting. One would like to know in which street it was that he found himself surrounded by an insulting crowd, whose jeers at the 'French dog' he turned to enthusiasm by jumping upon a milestone, and delivering a harangue beginning—'Brave Englishmen! Am I not sufficiently unhappy in not having been born among you?' Then there are one or two stories of him in the great country houses—at Bubb Dodington's where he met Dr. Young and disputed with him upon the episode of Sin and Death in Paradise Lost with such vigour that at last Young burst out with the couplet:

and at Blenheim, where the old Duchess of Marlborough hoped to lure him into helping her with her decocted memoirs, until she found that he had scruples, when in a fury she snatched the papers out of his hands. 'I thought,' she cried, 'the man had sense; but I find him at bottom either a fool or a philosopher.'

It is peculiarly tantalising that our knowledge should be almost at its scantiest in the very direction in which we should like to know most, and in which there was most reason to hope that our curiosity might have been gratified. Of Voltaire's relations with the circle of Pope, Swift, and Bolingbroke only the most meagre details have reached us. His correspondence with Bolingbroke, whom he had known in France and whose presence in London was one of his principal inducements in coming to England—a correspondence which must have been considerable—has completely disappeared. Nor, in the numerous published letters which passed about between the members of that distinguished group, is there any reference to Voltaire's name. Now and then some chance remark raises our expectations, only to make our disappointment more acute. Many years later, for instance, in 1765, a certain Major Broome paid a visit to Ferney, and made the following entry in his diary:

Dined with Mons. Voltaire, who behaved very politely. He is very old, was dressed in a robe-de-chambre of blue sattan and gold spots on it, with a sort of blue sattan cap and tassle of gold. He spoke all the time in English.... His house is not very fine, but genteel, and stands upon a mount close to the mountains. He is tall and very thin, has a very piercing eye, and a look singularly vivacious. He told me of his acquaintance with Pope, Swift (with whom he lived for three months at Lord Peterborough's) and Gay, who first showed him the Beggar's Opera before it was acted. He says he admires Swift, and loved Gay vastly. He said that Swift had a great deal of the ridiculum acre.

And then Major Broome goes on to describe the 'handsome new church' at Ferney, and the 'very neat water-works' at Geneva. But what a vision has he opened out for us, and, in that very moment, shut away for ever from our gaze in that brief parenthesis—'with whom he lived for three months at Lord Peterborough's'! What would we not give now for no more than one or two of the bright intoxicating drops from that noble river of talk which flowed then with such a careless abundance!—that prodigal stream, swirling away, so swiftly and so happily, into the empty spaces of forgetfulness and the long night of Time!

So complete, indeed, is the lack of precise and well-authenticated information upon this, by far the most obviously interesting side of Voltaire's life in England, that some writers have been led to adopt a very different theory from that which is usually accepted, and to suppose that his relations with Pope's circle were in reality of a purely superficial, or even of an actually disreputable, kind. Voltaire himself, no doubt, was anxious to appear as the intimate friend of the great writers of England; but what reason is there to believe that he was not embroidering upon the facts, and that his true position was not that of a mere literary hanger-on, eager simply for money and réclame, with, perhaps, no particular scruples as to his means of getting hold of those desirable ends? The objection to this theory is that there is even less evidence to support it than there is to support Voltaire's own story. There are a few rumours and anecdotes; but that is all. Voltaire was probably the best-hated man in the eighteenth century, and it is only natural that, out of the enormous mass of mud that was thrown at him, some handfuls should have been particularly aimed at his life in England. Accordingly, we learn that somebody was told by somebody else—'avec des détails que je ne rapporterai point'—that 'M. de Voltaire se conduisit très-irrégulièrement en Angleterre: qu'il s'y est fait beaucoup d'ennemis, par des procédés qui n'accordaient pas avec les principes d'une morale exacte.' And we are told that he left England 'under a cloud'; that before he went he was 'cudgelled' by an infuriated publisher; that he swindled Lord Peterborough out of large sums of money, and that the outraged nobleman drew his sword upon the miscreant, who only escaped with his life by a midnight flight. A more circumstantial story has been given currency by Dr. Johnson. Voltaire, it appears, was a spy in the pay of Walpole, and was in the habit of betraying Bolingbroke's political secrets to the Government. The tale first appears in a third-rate life of Pope by Owen Ruffhead, who had it from Warburton, who had it from Pope himself. Oddly enough Churton Collins apparently believed it, partly from the evidence afforded by the 'fulsome flattery' and 'exaggerated compliments' to be found in Voltaire's correspondence, which, he says, reveal a man in whom 'falsehood and hypocrisy are of the very essence of his composition. There is nothing, however base, to which he will not stoop: there is no law in the code of social honour which he is not capable of violating.' Such an extreme and sweeping conclusion, following from such shadowy premises, seems to show that some of the mud thrown in the eighteenth century was still sticking in the twentieth. M. Foulet, however, has examined Ruffhead's charge in a very different spirit, with conscientious minuteness, and has concluded that it is utterly without foundation.