begun to receive and to understand all the ever-living gifts of Grecian art and architecture and letters. If the Reformation, the great revival of northern Europe, was the enfranchisement of the individual from bondage to a collective religious tradition that had lost its virtue, the Renaissance, the earlier revival of southern Europe, was the admission to participate in the noblest collective tradition of free intellect which the achievements of the race could then hand down. Voltairism may stand for the name of the Renaissance of the eighteenth century, for that name takes in all the serious haltings and shortcomings of this strange movement, as well as all its terrible fire, swiftness, sincerity, and strength. The rays from Voltaire’s burning and far-shining spirit no sooner struck upon the genius of the time, seated dark and dead like the black stone of Memnon’s statue, than the clang of the breaking chord was heard through Europe, and men awoke in new day and more spacious air. The sentimentalist has proclaimed him a mere mocker. To the critic of the schools, ever ready with compendious label, he is the revolutionary destructive. To each alike of the countless orthodox sects his name is the symbol for the prevailing of the gates of hell. Erudition figures him as shallow and a trifler; culture condemns him for pushing his hatred of spiritual falsehood much too seriously; Christian charity feels constrained to unmask a demon from the depths of the pit. The plain men of the earth, who are apt to measure the merits of a philosopher by the strength of his sympathy with existing sources of comfort, would generally approve the saying of Dr. Johnson, that he would sooner sign a sentence for Rousseau’s transportation than that of any felon who had gone from the Old Bailey these many years, and that the difference between him and Voltaire was so slight, that ‘it would be difficult to settle the proportion of iniquity between them.’ Those of all schools and professions who have the temperament which mistakes strong expression for strong judgment, and violent phrase for grounded conviction, have been stimulated by antipathy against Voltaire to a degree that in any of them with latent turns for humour must now and then have even stirred a kind of reacting sympathy. The rank vocabulary of malice and hate, that noisome fringe of the history of opinion, has received many of its most fulminant terms from critics of Voltaire, along with some from Voltaire himself, who unwisely did not always refuse to follow an adversary’s bad example.