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In 1694, when Louis XIV. was at the height of that military glory which at once dazzled and ruined France, there was born in Paris on November 21st a little, puny, weak, sickly son.

The house into which the infant was born was the ordinary house of a thoroughly comfortable well-to-do bourgeois of the time and place. A notary was M. Arouet père. His father had been a prosperous linen-draper; and Arouet the son, shrewd and thrifty in affairs, had bought, after the custom of his time and his profession, first one post and then another, until he was a man of some wealth and, for his class, of some position. Among his clients he could number the Dukes of Sully and of Richelieu, memoir-writing Saint-Simon, the poet Boileau, and the immortal Ninon de l’Enclos. He had a country house at Châtenay, five miles from Paris. Plenty of sound common-sense, liberal, practical, hospitable; just enough taste for literature to enjoy a doze over a book in the evening when his day’s labour was done; eminently respected and respectable; decently acquiescing in the national religion as such, and with no particular faith in anything but hard work and monetary prudence; not a little hasty in temper and deadly obstinate—such was Maître Arouet.

At thirty-four years old he had been prosperous enough to marry one Mademoiselle d’Aumard, of Poitou, whose gentle birth and a certain refinement of type, not at all shared by her husband, formed the chief part of her dowry. The biographers of her younger son have done their best to prove the d’Aumard family something more noble, and the Arouet family something less bourgeois, than they were. They need not have troubled. The man who afterwards called himself Voltaire valued his ancestry not at all, and owed it nothing. The most painstaking research has been unable to prove that there was a single one of his forbears who had the smallest taste for literature, or mental endowments above the common. Some have pretended that he owed to his mother the delicacy of his wit, as he certainly owed to her the delicacy of his body. Beyond the fact that she was the friend of her husband’s brilliant and too famous client Ninon, and of three abbés—clever, musical, and profligate—who were the amis de la maison Arouet and always about it, the theory is without the smallest foundation. Her great son does not mention her half a dozen times in that vast bulk of writings he left the world. To him she was but a shadow; to the world she must needs be but a shadow too.

She had two living children when this last frail baby was born on that November Sunday—Armand of ten and Catherine of nine. She had lost two infants, and she never really recovered this last one’s birth.

He himself had at the first but a poor chance of life. He was hurriedly baptised on Monday, November 22, 1694, by the names of François Marie. Every morning the nourrice came down from the attic where she tended him to say he could not live an hour. And every day one of those abbés, who had taken on himself the office of godfather and was called Châteauneuf, ran up to the attic to see the baby and suggest remedies to the nurse.

Perhaps the nurse did not try the remedies. At any rate, the puny infant disappointed the expectations of his relatives, and lived. Zozo they called him, or, from the wilfulness of his baby temper, “le petit volontaire.” Châteauneuf’s interest in him increased daily. He must have detected an extraordinarily precocious intelligence in the small creature, since, when he was but three years old, the abbé had begun to perform his godfatherly duties as he understood them, and to teach the child a certain ribald deistical poem by J. B. Rousseau called “Le Moïsade.”

It is not too much to say that at this period, and for about a hundred years afterwards, the name of abbé was synonymous with that of scoundrel. Free liver and free thinker, gay, base, and witty—“qui n’était d’église que pour les bénéfices,” as that little godson said of him hereafter—Châteauneuf was not worse than most of his kind, and perhaps, if anything, was rather better. He accepted, indeed, the emoluments of a religion in which he did not only not believe but at which he openly scoffed, in order to live at his ease a life quite profligate and disreputable. It is said, or he said, that he had the honour of being Ninon de l’Enclos’ last lover. But he was both goodnatured and kindhearted, and after his fashion was really fond of the little godson and doing his best to lead his baby mind away from a superstition which he himself had found, to be sure, tolerably profitable.

What a strange picture it is! This child lisped scoffings as other children lisp prayers. He had very big brown eyes, bright with intelligence, in his little, wizened, old man’s face. The precocity greatly entertained Châteauneuf. Père Arouet may have been amused too, in private, at this infant unbeliever—the state of the Church making it hard then for any man, at once honest and reasonable, to put faith in her teachings. The society of her three abbés and her Ninon must have made delicate Madame pretty used to free thought.

So the little boy learnt his “Moïsade” by heart and was taught to read out of the “Fables” of La Fontaine.

He was but seven when his mother died. Sister Catherine of sixteen was already thinking of a dot and a husband, as a prudent French girl should. Brother Armand of seventeen—“my Jansenist of a brother”—had imbibed extreme religious opinions at the seminary of Saint Magloire and was an austere youthful bigot.

So Zozo scrambled up as best he might among mortgages, bonds, and shares; designed from the first by his father to be avocat (wherein the family influence would be powerful to help him), a lonely and precocious little creature, and still the infant protégé of Châteauneuf.

In the December of 1704, when he was ten years old, he first affixed his name—his baby name of Zozo—to a letter which Brother Armand dutifully wrote at his father’s request to wish an aunt in Poitou the compliments of the New Year 1705. That letter may be taken as the small beginning of one of the most enormous correspondences in the world, which new discoveries are still increasing in bulk, and which, as has been said, seems likely to go on increasing until the Day of Judgment.

In that very same year 1704, Zozo was sent to the Jesuit College of St. Louis-le-Grand as a parlour boarder. The school was only a few minutes’ walk from his own home. But in that home there was no one to look after him save the busy middle-aged notary fully occupied in affairs. Catherine was married. Armand had already succeeded in repelling a volatile child’s spirit with his narrow harshness. So Zozo went to school, and took up his place in the very lowest class.

St. Louis-le-Grand—“the Eton of France”—had two thousand pupils, mostly belonging to the French aristocracy. Louis XIV. had visited it, and left it his name. It was entirely under Jesuit influence, and taught, or omitted to teach, exactly according to the royal pleasure and the fashion of the day.

A very thin-faced, keen-witted little youth was its new ten-year-old scholar. It did not take him long to conceive a passion for Cicero, for Horace, and for Virgil. He soon discovered that he was learning “neither the constitution nor interests of my country: not a word of mathematics or of sound philosophy. I learnt Latin and nonsense.” But he applied himself to that “Latin and nonsense” with that passionate voracity for information, useful or useless, good, bad, or indifferent, which he retained till his death. He must have been one of the quickest boys that ever Jesuit master taught. He had an intelligence like an arrow—and an arrow which always went straight to the mark. Before he was eleven he was writing bad verses with a facility and enthusiasm alike extraordinary. The masters were, with one exception, his friends and admirers. While the other boys were at their games this one would walk and talk with the Fathers; and when they told him that he should play like the others, he looked up with those brilliant eyes that lighted the little, lean, sallow face like leaping flames—“Everybody must jump after his own fashion,” said he.

His especial tutor was a certain Abbé d’Olivet, then a young man, for whom the promising little scholar conceived a lifelong friendship. Another tutor, called Tournemine, was also first the boy’s teacher and then his pupil. Yet another Father, called Porée, would listen long and late to the child’s sharp questions on history and politics. “That boy,” said he, “wants to weigh the great questions of Europe in his little scales.”

He had friends among the boys too, as well as the masters. It was at school he met the d’Argensons—afterwards powers to help him in the French Government—Cideville and d’Argental, his lifelong friend, whom he called his guardian angel.

In 1705, those fluent verses he had written came to the notice of Godpapa Châteauneuf. As a reward the abbé took him to see Ninon de l’Enclos, that marvellous woman who was as charming at eighty as at eighteen, who “looked on love as a pleasure which bound her to no duties and on friendship as something sacred,” and was in some sort an answer to her own prayer, “God make me an honest man but never an honest woman!” She received the child in the midst of her brilliant circle with that infinite tact and kindness which have made her as immortal as her frailties. His bright, quick answers, his self-confidence, his childish store of information delighted her. Châteauneuf said that she saw in him “the germ of a great man.” Perhaps she did. When she died a few months later, she left him two thousand francs in her will, with which to buy books. And the “great man,” many years after, wrote an account of the interview as if it had happened yesterday.

He went back to school after that episode and learnt, and knew he was learning, though he was only twelve years old, “a prodigious number of things” for which he had no talent.

Porée taught him a good deal of Latin, and the primers a very little Greek. He learnt no history, no science, and no modern languages. That he acquired a knowledge of the history and government of France is as undoubted as that he was never formally taught it.

Young Abbé d’Olivet inspired him with his own love of Cicero. Châteauneuf had taught his godson to worship Corneille; and young Arouet championed him valiantly against Father Tournemine’s dear hero, Racine.

Other seeds which Châteauneuf had sown in a childish heart were growing and ripening fast. His one enemy among the masters, Father Lejay, answered a too brilliant and too daring retort with the words, “Wretch! you will one day be the standard-bearer of Deism in France!”

The enterprising Deist was still only twelve when, encouraged by Ninon’s pension perhaps and the success of some impromptu verses made in class, he attempted a tragedy called “Amulius and Numitor.” He burnt it thereafter—very wisely no doubt. But verse-making was in his blood, though his blood was Maître Arouet’s and the noble, dull Aumards’ of Poitou. Play-acting at the school prize-givings encouraged a love of the drama, also inborn. François Marie Arouet was not yet thirteen when he wrote a versified petition to Louis XIV. to grant an old soldier a pension, wherein the compliments were so delicately turned as to attract the momentary attention of the best flattered monarch who ever sat upon a throne. The old soldier obtained his pension, and François Marie enough fame and flattery to turn a youthful head.

When he was fifteen, in 1709, Châteauneuf died, Malplaquet was lost, and France starving to pay for her defeats. In the midst of that bitter winter of famine, when young Arouet’s high place in class always kept him away from the comforting stove, he called out to the lucky dullard who was always near it, “Get out, or I’ll send you to warm with Pluto!” “Why don’t you say hell?” asked the other. “Bah!” replied Arouet; “the one is no more a certainty than the other.”

Here spoke the religious influence of the priestly godfather,

NINON DE L’ENCLOS

who, before he died, had tried to form the godson’s mind by recounting to him some of Ninon de l’Enclos’ most marvellous adventures.

In 1710, at the midsummer prize-giving, Arouet, runs the story, took so many prizes as to attract the notice of the famous J. B. Rousseau, the author of the “Moïsade,” the first poet in France, and once shoemaker to the Arouet family. The great man congratulated and encouraged the boy who was to be so much greater. To be sure he was an ugly boy for all that keen look of his! Ugly boy and mediocre poet were to fight each other tooth and nail hereafter, with the ugly boy the winner for ever.

If young Arouet was anything like an older Voltaire, he knew how to play as well as how to work, and how to work gaily with a jest always ready to relieve the tedium.

The defeat of Blenheim had shadowed the year 1704 when he went to school. In 1711, when he left it, three heirs to the throne died one after the other as if the judgment of God had already fallen upon their wicked house. Abroad, were Marlborough and defeat; at home, death, hunger, and religious persecution. Arouet had a heart always sensitive to misfortune, but he was gay, seventeen, and fresh from drudgery.

When he came home from St. Louis-le-Grand in that August of 1711 it was with every intention on his father’s part, and no kind of intention on his own, that he should become avocat.

Was it the passing success of that poetical petition to the king which had put the idea of literature as a profession into his head? Was it Ninon’s pension? or the approval of poet Rousseau? The love of letters had been in this boy always, a dominant taste, a ruling passion, which he could no more help than he could help the feebleness of his body or the astounding vigour of his mind.

He took the earliest opportunity of announcing to his father that he intended to devote himself to writing.

M. Arouet received the announcement exactly as it might have been expected he would. Literature! Better be a lackey or a play-actor at once. Literature! What did that mean? The Bastille for a couplet, ruin, poverty, disgrace. Rousseau himself had just been degraded from the highest place to the lowest for verses he was only supposed to have written. “Literature,” said Maître Arouet with the irate dogmatism which takes no denial, “is the profession of the man who wishes to be useless to society, a burden to his relatives, and to die of hunger.” The relatives, fearing the burden, vociferously agreed with him.

Arouet père had most unluckily once taken wine with the great Corneille and found that genius the most insufferable old bore, of the very lowest conversation. The indignant parent made the house of Arouet exceedingly unquiet with his fumings and growlings. Pressure was very strong and François Marie was eighteen. The youth who said that his motto was “To the point” was soon engaged in the matchless intricacies of French law, as yet unsimplified by a master mind into the Code Napoleon.

What would be the natural result of a distasteful occupation, youth, wit, and gaiety in eighteenth-century Paris? Such a result supervened with young Arouet almost at once. Boy though he was, Châteauneuf had already introduced him into a brilliant, libertine society called “The Epicureans of the Temple.” At its head was the usual abbé—one Chaulieu—“the dissolute Anacreon” who drew a revenue of thirty thousand francs from his benefices to pay for his excesses. Vile, witty, and blasphemous, he was not more so than the noble and titled company over which he presided. It had every vice but one—that of dulness. Most of its members were old men, and as literary critics of the evanescent literature of the hour, unrivalled. To them, it is said, virtue and faith were alike the prejudices of fools. The notary’s son, who was nobody and had done nothing, had but two claims for admission to such a society: one was the mental emancipation he had received from his godfather, and the other the daring brilliancy all his own. The Temple suppers were soon incomplete without him. Young Arouet was already showing himself a versifier of astounding audacity. The company of dukes and nobles, of men vastly his superior in age and acquirements, did not daunt him in the least. A penniless boy, he had that careless ease with great people—a certain charming air of familiarity—which never offended if it made old men smile at a boyish vanity, and which he never afterwards lost. Some of his mots at those suppers have come down to posterity, and were not less acceptable to the Temple because they are no longer transcribable. At an epicurean supper at the Prince of Conti’s, young Arouet could turn to the company and exclaim, “Here we are all princes or poets!”

One poet received very short shrift from respectable, sensible old M. Arouet père, when he came home in the small hours of the morning from these orgies. The determined old man locked the house and went to bed, and behold! François Marie must pay for his amusements by walking the streets till morning. That did not daunt him. Nothing daunted him. He was young and enjoying himself, with the keenest sense of the ludicrous, and perfectly willing to take his pleasures—at a cost. One day, finding himself shut out as usual, he went to sleep in the porter’s chair in the Palais de Justice, and was carried, still asleep, the next morning, into a café hard by, by two legal wags, his friends. The recollection of Brother Armand’s long, disapproving face at home only lent additional piquancy to Arouet’s revels abroad. Another day, a noble lady with literary aspirations gives him a hundred louis for tactfully correcting her bad rhymes. Young Arouet, idly watching an auction, bids for a carriage and pair and has them knocked down to him. He drives about Paris all day with his friends, and at three o’clock in the morning takes the carriage home and tries to get the horses into his father’s stables. The noise wakes up Maître Arouet, who turns his scapegrace out of doors there and then, and sells the horses and carriage the very next day. One likes the peppery old father with his dogged determination. He would have won the battle over any other son but this one, and deserved to win. He sent the prodigal to Caen in disgrace, and Caen fell in love at once with a youth so clever and amusing, and turned the exile to a delight. There was a charming literary lady here also, who abandoned her protégé, however, when she found he could write indecorous verses too, and there was a Jesuit Father who prophesied a great future for this brilliant madcap. Then the old notary at home sent a message to his François Marie—if he would come back and settle to work he would buy him a good post; in time, get him made Counsel to the Parliament of Paris. “Tell my father,” was the answer, “I do not want any place that can be bought. I will make one for myself that will cost nothing.”

Twenty-six years after, one Voltaire, in his “Life of Molière,” wrote that all who had made a name in the beaux-arts had done so in spite of their relations. “Nature has always been much stronger with them than education;” and again, “I saw early that one can neither resist one’s ruling taste, nor fight one’s destiny.” It was so in this boy’s case at any rate. Some of the monetary prudence inherited from the old notary, and which was so greatly to distinguish a later Voltaire from most of his brothers of the pen, was in embryo within him now. Yet when he got back to Paris after those few months at Caen he was as gay, wild, and determined as ever, and M. Arouet, in despair, procured for him the post of page or attaché to the Marquis de Châteauneuf (brother of the abbé) and shipped him off with that ambassador to the Netherlands in the September of 1713.

The Marquis de Châteauneuf and suite reached The Hague on September 28, 1713, but did not formally enter the town until later. “It is amusing,” one of the suite wrote, “to make an entry into a city where you have already been living several weeks.”

Page, attaché, or diplomat, whichever people called him, this page, attaché, or diplomat was going to enjoy himself. Before they were well established at The Hague he must needs fall head over ears in love with a certain Olympe Dunoyer, the daughter of an adventurous mother who lived by her wits and an audacious society periodical called The Quintessence. Olympe, or, more endearingly, Pimpette, was one-and-twenty. She knew something of the world already. With such a mother and the impecunious roving life they had led, that was inevitable. She was not pretty, her lover said long after. She was what is a great deal more dangerous—fascinating and impulsive. He gave her from the first a boy’s honest ardent affection. He wrote her immensely long, vigorous, passionate epistles. He originated the most beautiful youthful scheme by which Protestant Pimpette (Madame Dunoyer and her daughter were Protestant) was to be brought back to the true Church, and to Paris, where her Catholic father and sister were living. For a couple of months, the worldly mother not suspecting its existence, the course of true love ran smoothly. But one fatal night Arouet coming home late after a blissful interview, encountered his chief. Madame Dunoyer will certainly disapprove of the addresses of a penniless boy of nineteen! Having a wholesome fear of that libellous “Quintessence,” the ambassador felt bound to disapprove too. The attaché must go back to France to-morrow. The attaché, with his irresistible energy and daring, got forty-eight hours’ grace. His valet, Lefèvre, was his accomplice; a certain shoemaker was Pimpette’s. A further unavoidable delay in the time of Arouet’s departure came to the lovers’ assistance. One moonlit night Arouet disguised himself, signalled beneath his mistress’s window, and drove her away to Scheveningen, five miles off, where he made her write three letters which were designed to help his scheme of getting her to Paris. Sometimes they met at the obliging shoemaker’s, daring, frightened, and happy, with the shoemaker’s wife for a sentinel outside.

Of course the ambassador got wind of the interviews and forbade his attaché to leave the embassy. But the irrepressible lover would see his mistress—“though it bring my head to the block.” He let himself down from a window by night, and met a trembling Pimpette who had escaped, heaven knows how! from the Argus-eyed mother—outside her home.

Then the ambassador offered this impossible attaché his choice—to leave Holland immediately—or in a week’s time with a solemn vow not to leave his quarters meanwhile. Arouet chose the week and the vow. He sent Lefèvre with a letter to Pimpette. “If I cannot come to you, you must come to me! Send Lisbette at three o’clock and I will give her a parcel for you containing a boy’s dress.” The mad night came, and Pimpette, the most endearing boy in the world, with it. The whole escapade was wild enough. It says something for this impassioned Arouet of nineteen that at its worst it was nothing but an escapade. “My love is founded on a perfect esteem,” he had written, and “I love your honour as I love you.” He rallied her, not a little gaily, in prose and verse, after that dear meeting. She was such a pretty boy! “I fear you did not take out your sword in the street, which was all that was needed to make a perfect young man!” “But while I am teasing you I learn that Lefèvre suspected you yesterday.” Of course he did. But Lefèvre would not betray his master to the ambassador, who had more than a suspicion of the interview. And the next night Arouet broke his parole, got out of the window, and met Pimpette outside her house once more. The ambassador heard of this too, wrote a furious letter to Maître Arouet describing the whole affair, and on December 18, 1713, the lover was despatched home.

He went on writing to Pimpette, of course. It was her fate that agitated him—not his. She must be sure to burn his letters—she must not expose herself to the fury of that termagant of a mother. She must take heart; she must be true to him! The letter from the boat which was carrying him to France was full of that capital, clever plan for bringing her over to the Jesuits—to be converted, as near to Arouet as possible, in Paris. All these love letters to Pimpette are much more loving than witty. They are so enthusiastic and earnest and young, so energetic and devoted, so unselfish and hopeful! They make one feel young to read them. It has been said that they are not the letters of Mirabeau. They are those of an honester man.

The very first thing Arouet did when he reached Paris on this Christmas Eve of 1713 was exactly what he had told Pimpette he would do. He went straight to his old master, Father Tournemine, at St. Louis-le-Grand, to whom he had already written some of the circumstances, to arrange with the Jesuits for bringing back the lost Protestant sheep to the Roman fold. Arouet did not think it necessary to mention that the lost sheep was, in point of fact, a lamb—charming, and one-and-twenty—or that he had ever seen her. Good Tournemine promised to do his very best to get Pimpette’s father to take her in. In fact the whole scheme was working beautifully when that irascible and dogged old Maître Arouet, who had received not only the ambassador’s version of the affair but the furious Madame Dunoyer’s, positively obtained a lettre de cachet for his scapegrace son, with which to get him arrested and imprisoned.

Young Arouet had not been home, which was very prudent of him. His presence would only have further exasperated his father. The lettre de cachet was not put into effect. The lover went on loving, adoring, and writing to his mistress. What was an angry father after all? A necessary rôle in the comedy. What was distance or opposition, what was anything or anybody to Arouet if Pimpette only loved him? Of the two, she was far the more cool and reasonable. She urged him to study law as his father bade him. And for her sake he did even that. A year or two later she became Countess of Winterfeld. Some years later still, he had the pleasure of seeing some of his own love letters to her figuring in a scandalous work of her mother’s called “Lettres Historiques et Galantes.” Even these events did not disturb a certain tender respect for her memory which he bore to the end of his life. When he was imprisoned in the Bastille four years later, he still carried about with him a little, undated, misspelt letter about one of those dear, stolen interviews—half maternal, half tender in tone—the only letter of Pimpette’s which has come down to posterity.

January, 1714, then, beheld Arouet at the bidding of Pimpette, and having made the most abject apologies to his father (François Marie was nothing if not thorough), installed as clerk to a Maître Alain, and living with that dull and worthy solicitor and his wife. He learnt something of law here, no doubt. Nay, he must have learnt a great deal to be hereafter that shrewd and capable man of affairs he proved himself. But it was a dull time and an unfortunate. Maître Arouet kept his prodigal very close in the matter of money; and his prodigal affixed his name to certain bills which gave him trouble hereafter. Pimpette’s letters were getting fewer and fewer. Pimpette was false. Then, in the August of this 1714, young Arouet tried for a prize offered by the French Academy for a poem celebrating the King’s generosity in giving a new choir to Notre Dame; and failed. The failure attacked La Motte, the judge—the unjust judge, Arouet thought him—with epigrams, and then wrote a satire, called “Mud,” on La Motte’s “Fables.” Old Arouet was furious again, and young Arouet’s only consolation in life was the friendship of one Theriot, also clerk to the Alains, an idle, goodnatured, amusing scapegrace, nobody’s enemy but his own, and to be Arouet’s friend, though not always a faithful friend, for sixty years.

Caumartin, an old Temple acquaintance, reappeared on young Arouet’s horizon again presently. Caumartin had an uncle, a famous old magistrate, the Marquis de Saint-Ange, living at Saint-Ange, nine miles from Fontainebleau. When young Caumartin conveyed an invitation to old Arouet that his prodigal should go and stay with Saint-Ange and resume his studies there, the notary naturally supposed an acceptance would be the best thing for Arouet’s legal prospects.

And not for his legal prospects only. The boy had that satire, couplets, and epigrams running through Paris. He did not yet know what message he had to deliver to the world; did not know perhaps that he had any message. But he was fast learning the language in which it was to be spoken, and speak in that language he must, were the whole earth peopled by angry fathers and conscientious Alains.

So it was as well that the autumn of 1714 saw him away from Paris and established in the fine old château of the Saint-Anges.

The old magistrate, however, was not magistrate only, or chiefly; he was also a man of the world, and courtier. So it soon came about that, instead of learning maxims of the law, the keen-witted visitor sat and listened, a most eager and intelligent audience, to gossip, scandal, bons-mots of the Court of a bygone day—anecdotes of Henry of Navarre and personal recollections of Louis XIV. The château had a splendid library. But it was hardly needed—“Caumartin carries the living history of his age in his head,” said his courtly young guest in a quatrain.

It was while he was at Saint-Ange he dashed on to paper the beginning of what was afterwards the “Henriade”; and started that vast collection of anecdotes which formed the material for the “Century of Louis XIV.”

Arouet stayed several months in the château, occasionally paying a flying visit to the capital. The end of the Sun King’s reign was fast approaching. The famous Bull Unigenitus was the one great topic of all men’s conversation; and no doubt was freely discussed at Saint-Ange. If the young visitor had come there meaning to be author, he left a hundred times more fixed in that idea. In August, 1715, Louis XIV. was dying. Arouet hastened to Paris to see the strange things that death would bring about.

In his pocket he had a play, “Œdipe,” on which he had now been working for two years.

In his soul were the courage, the conscious power, the clear outlook to a future all unwarranted by the present, which are the consolations of genius.

Arouet was beginning the world.