BERNARD LE BOVIER DE FONTENELLE (1657-1757), a son of Corneille's sister, whose intervention in the quarrel of Ancients and Moderns turned the discussion in the direction of philosophy, belongs to both the seventeenth and the eighteenth centuries. In the hundred years which made up his life, there was indeed time for a second Fontenelle to develop from the first. The first Fontenelle, satirised as the Cydias of La Bruyere, "un compose du pedant et du precieux," was an aspirant poet, without vision, without passion, who tried to compensate his deficiencies by artificial elegances of style. The origin of hissing is maliciously dated by Racine from his tragedy _Aspar_. His operas fluttered before they fell; his _Eglogues_ had not life enough to flutter. The _Dialogues des Morts_ (1683) is a young writer's effort to be clever by paradox, an effort to show his wit by incongruous juxtapositions, and a cynical levelling of great reputations. But there was another Fontenelle, the untrammelled disciple of Descartes, a man of universal interests, passionless, but curious for all knowledge, an assimilator of new ideas, a dissolver of old beliefs, an intermediary between science and the world of fashion, a discreet insinuator of doubts, who smiled but never condescended to laugh, an intelligence supple, subtle, and untiring. In 1686 he published his _Entretiens sur la Pluralite des Mondes_, evening conversations between an astronomer and a marchioness, half-scientific, half-gallant, learned coquetries with science, for which he asked no more serious attention than a novel might require, while he communicated the theories of Descartes and the discoveries of Galileo, suggested that science is our safest way to truth, and that truth at best is not absolute but relative to the human understanding. The _Histoire des Oracles_, in which the cargo of Dutch erudition that loaded his original by Van Dale is skilfully lightened, glided to the edge of theological storm. Fontenelle would show that the pagan oracles were not delivered by demons, and did not cease at the coming of Jesus Christ; innocent opinions, but apt to illustrate the origins and growth of superstitions, from which we too may not be wholly free in spite of all our advantages of true religion and sound philosophy. Of course God's chosen people are not like unguided Greeks or Romans; and yet human beings are much the same in all times and places. The Jesuit Baltus scented heresy, and Fontenelle was very ready to admit that the devil was a prophet, since Father Baltus wished it so to be, and held the opinion to be orthodox.