It would be easy to pour overflowing vials of condemnation on many sides of Voltaire’s character and career. No man possessed of so much good sense ever fell so constantly into the kinds of error against which good sense particularly warns men. There is no more wearisome or pitiful leaf in the biographies of the great, than the tale of Voltaire’s quarrels with ignoble creatures; with a wrecked soul, like J. B. Rousseau (whom the reader will not confound with Jean Jacques); with a thievish bookseller, like Jore; with a calumnious journalist, like Desfontaines; with a rapacious knave like Hirschel; and all the other tormentors in the Voltairean history, whose names recall vulgar, dishonest, and indignant pertinacity on the one side, and wasteful, undignified fury on the other. That lesson in the art of life which concerns a man’s dealings with those who have shown patent moral inferiority, was never mastered by Voltaire. Instead of the silence, composure, and austere oblivion, which it is of the essence of strength to oppose to unworthy natures, he habitually confronted the dusty creeping things that beset his march, as if they stood valiant and erect; and the more unworthy they were, the more vehement and strenuous and shrill was his contention with them. The ignominy of such strife is clear. One thing only may perhaps be said. His intense susceptibility to vulgar calumny flowed from the same quality in his nature which made unbearable to him the presence of superstition and injustice, those mightier calumnies on humanity. The irritated protests against the small foes of his person were as the dregs of potent wine, and were the lower part of that passionate sensibility which made him the assailant of the giant oppressors of the human mind. This reflection does not make any less tedious to us the damnable iteration of petty quarrel and fretting complaint which fills such a space in his correspondence and in his biographies, nor does it lessen our regret at the havoc which this fatal defect of his qualities made with his contentedness. We think of his consolation to a person as susceptible as himself: ‘There have always been Frérons in literature; but they say there must be caterpillars for nightingales to eat, that they may sing the better:’ and we wish that our nightingale had devoured its portion with something less of tumult. But it may do something to prevent us from giving a prominence, that is both unfair and extremely misleading, to mere shadow, as if that had been the whole substance. Alas, why after all should men, from Moses downwards, be so cheerfully ready to contemplate the hinder parts of their divinities?