document_title: This Woman's Work

question_text: what is a woman's work lyrics about

question_tokens: what is a woman 's work lyrics about

text: This Woman's Work

text: Song information[edit]

text: The lyric of "This Woman's Work" is about being forced to confront an unexpected and frightening crisis during the normal event of childbirth. Written for the movie She's Having a Baby,[2] director John Hughes used the song during the film's dramatic climax, when Jake (Kevin Bacon) learns that the lives of his wife, Kristy (Elizabeth McGovern), and their unborn child are in danger. As the song plays, we see a montage sequence of flashbacks showing the couple in happier times, intercut with shots of him waiting for news of Kristy and their baby's condition. Bush wrote the song specifically for the sequence, writing from a man's (Jake's) viewpoint and matching the words to the visuals which had already been filmed.[3]

text: The version of the song that was featured on The Sensual World was re-edited from the original version featured on the film soundtrack. The version released as a single was a third, slightly different mix.

text: "This Woman's Work" is one of several songs that were completely re-recorded on her 2011 album Director's Cut. The new version features a sparse performance of Bush singing and playing piano.

text: Composition

text: According to the sheet music published in Musicnotes.com by Sony/ATV Music Publishing, the song is set in the time signature of common time, with a slow tempo of 66 beats per minute. It is written in the key of A-flat major with Bush's vocal range spanning from A♭3 to E♭5.[4]

text: Music video[edit]

text: The music video for "This Woman's Work", which was directed by Bush herself, starts with Bush, spotlighted in an otherwise black room, playing the introductory notes on a piano. In the next scene, a distraught man (played by Tim McInnerny) is pacing in the waiting room of a hospital. It is then revealed through flashbacks that his wife (played by Bush) has collapsed while they were having dinner. The story blurs into a continuous scene where he carries her to the car, a desperate race to the hospital, and his wife being wheeled away on a stretcher as he races in behind her. While waiting, the husband is wracked with fear and imagines his wife in happier times, kissing him in the rain, and even imagines the nurse coming to tell him she has died. The nurse then pulls him out of his reverie, as she reassuringly puts her hand on his shoulder and tells him about his wife's situation, the outcome of this is left ambiguous. The final scene of the video returns to Bush as she silently closes the piano keyboard.

text: Track listing[edit]

text: A version of the B-side "Be Kind to My Mistakes" had previously been featured in the film Castaway in 1986. The other B-side, "I'm Still Waiting", features on the 12" and CD single versions only.

text: 7" single (UK)

text:
No.
Title
Length

1.
"This Woman's Work"
3:33

2.
"Be Kind to My Mistakes"
3:03

text: 12" and CD single (UK)

text:
No.
Title
Length

1.
"This Woman's Work (Single Mix)"
3:33

2.
"Be Kind to My Mistakes"
3:03

3.
"I'm Still Waiting"
4:25

text: Charts[edit]

text: "This Woman's Work" was released on 20 November 1989 and reached a peak position of #25 in the UK Singles Chart. Fifteen years after its original release, in 2005, the song peaked at #3 in the UK Official Download Chart, due to it being featured in the Tamzin Outhwaite drama Walk Away and I Stumble. Due to the song's inclusion in TV series Extras, the song entered the UK chart once again at #121 in the week ending 5 January 2008, rising to #76 the following week. After it was performed by a contestant on Britain's Got Talent in April 2012, it recharted at #63 in the UK chart.

text: In 2017, "This Woman's Work" was certified Silver by the British Phonographic Industry for sales in excess of 200,000 copies.[5]

text:
Chart (1989)
Peak
position

UK Singles Chart[1]
25

Irish Singles Chart[6]
20

Chart (1990)
Peak
position

Australian ARIA Singles Chart[7]
89

Chart (2005)
Peak
position

UK Official Download Chart
3

Chart (2008)
Peak
position

UK Singles Chart[1]
76

Chart (2012)
Peak
position

UK Singles Chart[1]
63

text: Use in media[edit]

text: The song was featured on the Felicity soundtrack, and has been used at key moments in episodes of Ghost Whisperer, Alias, Party of Five, Crossing Jordan, 7th Heaven, Without a Trace, Chasing Life, The Vampire Diaries, The Cleveland Show, and It's Always Sunny in Philadelphia. It was used to promote the season opener of the 2007-2008 season of CSI: Crime Scene Investigation. Since 2006 the song has featured on two long-running TV adverts for the British children's charity the NSPCC.

text: There are a lot of references to this song in the 1995 Italian film Cronaca di un amore violato.

text: The 2007 Special Christmas edition of the Ricky Gervais comedy series Extras, which aired 16 December in the US on HBO and 27 December on BBC One in the UK, featured two scenes using the song as a soundtrack. Due to the song's inclusion in Extras, the song entered the UK chart once again in January 2008. In June 2008, the song was played at the beginning and end of an Emmerdale episode featuring a custody battle between two sets of parents.

text: The song was sung by actress Kether Donohue in the first season finale of the American TV comedy You're the Worst.

text: Maxwell's cover versions[edit]

text:
"This Woman's Work"

Single by Maxwell

from the album MTV Unplugged
and Now

Released
January 2002

Format
CD single, Digital

Recorded
2000

Genre

Soul
R&B

Length
4:01

Label
Columbia

Songwriter(s)
Kate Bush

Producer(s)
MUSZE (Maxwell)
Hod David

Maxwell singles chronology

"Lifetime"
(2001)
"This Woman's Work"
(2002)
"Pretty Wings"
(2009)

"Lifetime"
(2001)
'"This Woman's Work"'
(2001)
"Pretty Wings"
(2009)

text: In 1997, American R&B musician Maxwell covered the song for the release of his album MTV Unplugged. The artist later re-recorded the song in studio for his album Now (2001). This version of the song was released as the album's third single in 2001 and peaked in the US Billboard charts at #58 (Billboard Hot 100 in 2002)[8] and #16 (Hot R&B/Hip-Hop Songs).[9] This version also appeared in the movie Love & Basketball.

text: Music video[edit]

text: The music video for Maxwell's cover of "This Woman's Work", which was directed by Sanji, begins with pictures of Maxwell and his lover in black-and-white photography. One picture reveals that his lover has died. In the next scene, Maxwell sees the ghost of his lover in the street and proceeding toward her, he falls through the street into a watery grave; seemingly drowning in his sorrow. Maxwell, then begins to swim across the street, pulling himself up by holding onto the sidewalk, he looks up to a cloud that reveals the face of his lover. The next scene shows Maxwell sitting in a diner, reminiscing about the loss of his love. Sitting next to Maxwell, are two women who—shown through flashbacks—have experienced heartache and loss of another kind. The music video ends with Maxwell walking outside of the diner, seemingly still underwater, as he sings "make it go away."

text: Charts[edit]

text:
Chart (2000)
Peak
position

US Billboard Hot R&B/Hip-Hop Songs
61

Chart (2002)
Peak
position[10]

US Billboard Hot 100
58

US Billboard Hot R&B/Hip-Hop Songs
16

Chart (2012)
Peak
position

UK Singles Chart
41

UK R&B Chart
14

text: Use in media[edit]

text: In the feature film Love and Basketball, the song is played as the main characters realize their true feelings for each other and make love. In the movie Stomp the Yard (2007), Columbus Short and Meagan Good kiss for the first time, when they decide to go out. Maxwell's cover version of the song is played in the background.

text: It has been used three times in the US version of So You Think You Can Dance. The first time was in an August 2006 episode, when contestant Allison Holker danced her final solo to the song. The second time was in a July 2008 episode, when contestant Katee Shean danced her solo to the song. The third time was in a July 2009 episode; choreographed by Tyce Diorio for Melissa Sandvig and Ade Obayomi, and depicting a woman's struggle with breast cancer, it brought the hosts including Mia Michaels and the audience to tears. Diorio went on to give the same song and choreography to contemporary dancer Robert White and jazz dancer Charlie Bruce on the 24 January 2010 episode of the British version of So You Think You Can Dance.

text: A karaoke version was featured in the TV series You're the Worst (season 1, series finale "Fists and Feet and Stuff"), sung by Lindsay Jillian (Kether Donohue).

text: Other cover versions[edit]

text: On 15 June 1997, Maxwell taped an episode of the MTV concert series MTV Unplugged in New York City, performing his own songs as well as covers of songs by Kate Bush ("This Woman's Work").

text: Japanese singer ACO covered this song on her 2001 album Material. In 2009 Greg Laswell recorded this song on his EP Covers. A version performed by Emma Ejwertz was used in the television show It's Always Sunny in Philadelphia in the season 6 episode "Dee Gives Birth". In 2011 a version by Gwyneth Paltrow appeared on the Every Mother Counts album, an all-female/all-mother compilation CD released by Starbucks which accompanied No Woman, No Cry, a documentary on maternal health, directed by Christy Turlington Burns.[11]

text: Octover, a Singapore electronic duo released their self-titled album (2013) with a cover of "This Woman's Work".[12]

text: In March 2013, the English folk trio Lady Maisery released a cover version as a charity download, with proceeds donated to the charity End Violence Against Women.[13] The song also features on their second album, Mayday.

text: Lillie McCloud performed on the song on the third season of The X Factor (US) on 20 November 2013 for British Invasion Night.

text: Australian singers including Darren Hayes, Marlisa, Nathaniel, Pete Murray and Flea (of the Red Hot Chili Peppers) covered the track in 2014 as the collective "Hope for Isla and Jude", in support of Sydney siblings who suffer from the rare disease Sanfilippo syndrome. The cover reached number 79 on the Australian Singles Chart.[14]

text: In December 2014 the English singer-songwriter Megan Henwood released a cover of the song as a charity download, with all proceeds going to the Médecins Sans Frontières South Sudan appeal.[15]

text: In 2015, the South Korean singer-songwriter Kim Jonghyun of SHINee sang a live cover of the song on MBC Music's "Picnic Live".[16]

text: The song was also sung during the Judges Houses stage of the 12th season of The X Factor UK, by contestant Seann Miley Moore.

text: In 2016, Lapsley covered this seminal ballad on her debut album "Long Way Home."

text: It was performed by Theo Llewellyn and Jordan Gray in The Battle round of The Voice UK 2016.

text: In March 2016 Gary Lutton, an acoustic guitarist from Belfast, Northern Ireland, and the winner of Sky Arts Guitar Star, arranged a unique solo version for acoustic guitar.

text: On December 30, 2016 new bachata artist Jayro Rosado released a cover of the song.


document_title: Petroleum reservoir

question_text: to hold greater quantities of liquid or gas a rock should have

root

text: Petroleum reservoir

text: Formation[edit]

text: Crude oil is found in all oil reservoirs formed in the Earth's crust from the remains of once-living things. Evidence indicates that millions of years of heat and pressure changed the remains of microscopic plant and animal into oil and natural gas.

tag: p

text: Roy Nurmi, an interpretation adviser for Schlumberger oil field services company, described the process as follows:

text: Plankton and algae, proteins and the life that's floating in the sea, as it dies, falls to the bottom, and these organisms are going to be the source of our oil and gas. When they're buried with the accumulating sediment and reach an adequate temperature, something above 50 to 70 °C they start to cook. This transformation, this change, changes them into the liquid hydrocarbons that move and migrate, will become our oil and gas reservoir.[1]

text: In addition to the aquatic environment, which is usually a sea, but might also be a river, lake, coral reef or algal mat, the formation of an oil or gas reservoir also requires a sedimentary basin that passes through four steps:[2]

text:
Deep burial under sand and mud.
Pressure cooking.
Hydrocarbon migration from the source to the reservoir rock.
Trapping by impermeable rock.

tag: ul

text: Timing is also an important consideration; it is suggested that the Ohio River Valley could have had as much oil as the Middle East at one time, but that it escaped due to a lack of traps.[2] The North Sea, on the other hand, endured millions of years of sea level changes that successfully resulted in the formation of more than 150 oilfields.[3]

text: Although the process is generally the same, various environmental factors lead to the creation of a wide variety of reservoirs. Reservoirs exist anywhere from the land surface to 30,000 ft (9,000 m) below the surface and are a variety of shapes, sizes and ages.[4] In recent years igneous reservoirs have become an important new field of oil exploration, especially in trachyte and basalt formations. These two types of reservoirs differ in oil content and physical properties like fracture connectivity, pore connectivity, and rock porosity.[5]

text: Traps[edit]

text: A trap forms when the buoyancy forces driving the upward migration of hydrocarbons through a permeable rock cannot overcome the capillary forces of a sealing medium. The timing of trap formation relative to that of petroleum generation and migration is crucial to ensuring a reservoir can form.[6]

text: Petroleum geologists broadly classify traps into three categories that are based on their geological characteristics: the structural trap, the stratigraphic trap and the far less common hydrodynamic trap.[7] The trapping mechanisms for many petroleum reservoirs have characteristics from several categories and can be known as a combination trap.

text: Structural traps[edit]

text: Structural traps are formed as a result of changes in the structure of the subsurface due to processes such as folding and faulting, leading to the formation of domes, anticlines, and folds.[8] Examples of this kind of trap are an anticline trap,[9] a fault trap and a salt dome trap. (see salt dome)

text: They are more easily delineated and more prospective than their stratigraphic counterparts, with the majority of the world's petroleum reserves being found in structural traps.

text: Stratigraphic traps[edit]

text: Stratigraphic traps are formed as a result of lateral and vertical variations in the thickness, texture, porosity or lithology of the reservoir rock. Examples of this type of trap are an unconformity trap, a lens trap and a reef trap.[10]

text: Hydrodynamic traps[edit]

text: Hydrodynamic traps are a far less common type of trap.[11] They are caused by the differences in water pressure, that are associated with water flow, creating a tilt of the hydrocarbon-water contact.

text: Seal/ cap rock[edit]

text: The seal is a fundamental part of the trap that prevents hydrocarbons from further upward migration.

text: A capillary seal is formed when the capillary pressure across the pore throats is greater than or equal to the buoyancy pressure of the migrating hydrocarbons. They do not allow fluids to migrate across them until their integrity is disrupted, causing them to leak. There are two types of capillary seal [12] whose classifications are based on the preferential mechanism of leaking: the hydraulic seal and the membrane seal.

text: The membrane seal will leak whenever the pressure differential across the seal exceeds the threshold displacement pressure, allowing fluids to migrate through the pore spaces in the seal. It will leak just enough to bring the pressure differential below that of the displacement pressure and will reseal.[13]

text: The hydraulic seal occurs in rocks that have a significantly higher displacement pressure such that the pressure required for tension fracturing is actually lower than the pressure required for fluid displacement – for example, in evaporites or very tight shales. The rock will fracture when the pore pressure is greater than both its minimum stress and its tensile strength then reseal when the pressure reduces and the fractures close.

text: Estimating reserves[edit]

text: After the discovery of a reservoir, a petroleum engineer will seek to build a better picture of the accumulation. In a simple textbook example of a uniform reservoir, the first stage is to conduct a seismic survey to determine the possible size of the trap. Appraisal wells can be used to determine the location of oil-water contact and with it, the height of the oil bearing sands. Often coupled with seismic data, it is possible to estimate the volume of oil bearing reservoir.

text: The next step is to use information from appraisal wells to estimate the porosity of the rock. The porosity, or the percentage of the total volume that contains fluids rather than solid rock, is 20-35% or less. It can give information on the actual capacity. Laboratory testing can determine the characteristics of the reservoir fluids, particularly the expansion factor of the oil, or how much the oil expands when brought from high pressure, high temperature of the reservoir to "stock tank" at the surface.

text: With such information, it is possible to estimate how many "stock tank" barrels of oil are located in the reservoir. Such oil is called the stock tank oil initially in place (STOIIP). As a result of studying factors such as the permeability of the rock (how easily fluids can flow through the rock) and possible drive mechanisms, it is possible to estimate the recovery factor, or what proportion of oil in place can be reasonably expected to be produced. The recovery factor is commonly 30-35%, giving a value for the recoverable reserves.

text: The difficulty is that reservoirs are not uniform. They have variable porosities and permeabilities and may be compartmentalised, with fractures and faults breaking them up and complicating fluid flow. For this reason, computer modeling of economically viable reservoirs is often carried out. Geologists, geophysicists and reservoir engineers work together to build a model which allows simulation of the flow of fluids in the reservoir, leading to an improved estimate of reserves.

text: Production[edit]

text: To obtain the contents of the oil reservoir, it is usually necessary to drill into the Earth's crust, although surface oil seeps exist in some parts of the world, such as the La Brea tar pits in California, and numerous seeps in Trinidad.

text: Drive mechanisms[edit]

text: A virgin reservoir may be under sufficient pressure to push hydrocarbons to surface. As the fluids are produced, the pressure will often decline, and production will falter. The reservoir may respond to the withdrawal of fluid in a way that tends to maintain the pressure. Artificial drive methods may be necessary.

text: Solution-gas drive[edit]

text: This mechanism (also known as depletion drive) depends on the associated gas of the oil. The virgin reservoir may be entirely liquid, but will be expected to have gaseous hydrocarbons in solution due to the pressure. As the reservoir depletes, the pressure falls below the bubble point, and the gas comes out of solution to form a gas cap at the top. This gas cap pushes down on the liquid helping to maintain pressure.

text: This occurs when the natural gas is in a cap below the oil. When the well is drilled the lowered pressure above means that the oil expands. As the pressure is reduced it reaches bubble point and subsequently the gas bubbles drive the oil to the surface. The bubbles then reach critical saturation and flow together as a single gas phase. Beyond this point and below this pressure the gas phase flows out more rapidly than the oil because of its lowered viscosity. More free gas is produced and eventually the energy source is depleted. In some cases depending on the geology the gas may migrate to the top of the oil and form a secondary gas cap.

text: Some energy may be supplied by water, gas in water, or compressed rock. These are usually minor contributions with respect to hydrocarbon expansion.

text: By properly managing the production rates, greater benefits can be had from solution-gas drives. Secondary recovery involves the injection of gas or water to maintain reservoir pressure. The gas/oil ratio and the oil production rate are stable until the reservoir pressure drops below the bubble point when critical gas saturation is reached. When the gas is exhausted, the gas/oil ratio and the oil rate drops, the reservoir pressure has been reduced and the reservoir energy exhausted.

text: Gas cap drive[edit]

text: In reservoirs already having a gas cap (the virgin pressure is already below bubble point), the gas cap expands with the depletion of the reservoir, pushing down on the liquid sections applying extra pressure.

text: This is present in the reservoir if there is more gas than can be dissolved in the reservoir. The gas will often migrate to the crest of the structure. It is compressed on top of the oil reserve, as the oil is produced the cap helps to push the oil out. Over time the gas cap moves down and infiltrates the oil and eventually the well will begin to produce more and more gas until it produces only gas. It is best to manage the gas cap effectively; that is, placing the oil wells such that the gas cap will not reach them until the maximum amount of oil is produced. Also a high production rate may cause the gas to migrate downward into the production interval. In this case over time the reservoir pressure depletion is not as steep as in the case of solution based gas drive. In this case the oil rate will not decline as steeply but will depend also on the placement of the well with respect to the gas cap.

text: As with other drive mechanisms, water or gas injection can be used to maintain reservoir pressure. When a gas cap is coupled with water influx the recovery mechanism can be highly efficient.

text: Aquifer (water) drive[edit]

text: Water (usually salty) may be present below the hydrocarbons. Water, as with all liquids, is compressible to a small degree. As the hydrocarbons are depleted, the reduction in pressure in the reservoir allows the water to expand slightly. Although this unit expansion is minute, if the aquifer is large enough this will translate into a large increase in volume, which will push up on the hydrocarbons, maintaining pressure.

text: With a water-drive reservoir the decline in reservoir pressure is very slight; in some cases the reservoir pressure may remain unchanged. The gas/oil ratio also remains stable. The oil rate will remain fairly stable until the water reaches the well. In time, the water cut will increase and the well will be watered out.[14]

text: The water may be present in an aquifer (but rarely one replenished with surface water). This water gradually replaces the volume of oil and gas that is produced out of the well, given that the production rate is equivalent to the aquifer activity. That is, the aquifer is being replenished from some natural water influx. If the water begins to be produced along with the oil, the recovery rate may become uneconomical owing to the higher lifting and water disposal costs.

text: Water and gas injection[edit]

text: If the natural drives are insufficient, as they very often are, then the pressure can be artificially maintained by injecting water into the aquifer or gas into the gas cap.

text: Gravity drainage[edit]

text: The force of gravity will cause the oil to move downward of the gas and upward of the water. If vertical permeability exists then recovery rates may be even better.

text: Gas & gas condensate reservoirs[edit]

text: These occur if the reservoir conditions allow the hydrocarbons to exist as a gas. Retrieval is a matter of gas expansion. Recovery from a closed reservoir (i.e., no water drive) is very good, especially if bottom hole pressure is reduced to a minimum (usually done with compressors at the well head). Any produced liquids are light coloured to colourless, with a gravity higher than 45 API. Gas Cycling is the process where dry gas is injected and produced along with condensed liquid.


document_title: Voltaire

question_text: what is the meaning of the phrase ecrasez l infame

question_tokens: what is the meaning of the phrase ecrasez l infame

text: Voltaire

text: Biography[edit]

text: François-Marie Arouet was born in Paris, the youngest of the five children of François Arouet (19 August 1649 – 1 January 1722), a lawyer who was a minor treasury official, and his wife, Marie Marguerite Daumard (c. 1660 – 13 July 1701), whose family was on the lowest rank of the French nobility.[3] Some speculation surrounds Voltaire's date of birth, because he claimed he was born on 20 February 1694 as the illegitimate son of a nobleman, Guérin de Rochebrune or Roquebrune.[4] Two of his older brothers—Armand-François and Robert—died in infancy and his surviving brother, Armand, and sister Marguerite-Catherine were nine and seven years older, respectively.[5] Nicknamed 'Zozo' by his family, Voltaire was baptized on 22 November 1694, with François de Castagnère, abbé de Châteauneuf (fr), and Marie Daumard, the wife of his mother's cousin, standing as godparents.[6] He was educated by the Jesuits at the Collège Louis-le-Grand (1704–1711), where he was taught Latin, theology, and rhetoric;[7] later in life he became fluent in Italian, Spanish, and English.[8]

text: By the time he left school, Voltaire had decided he wanted to be a writer, against the wishes of his father, who wanted him to become a lawyer.[9] Voltaire, pretending to work in Paris as an assistant to a notary, spent much of his time writing poetry. When his father found out, he sent Voltaire to study law, this time in Caen, Normandy. Nevertheless, he continued to write, producing essays and historical studies. Voltaire's wit made him popular among some of the aristocratic families with whom he mixed. In 1713, his father obtained a job for him as a secretary to the new French ambassador in the Netherlands, the marquis de Châteauneuf (fr), the brother of Voltaire's godfather.[10] At The Hague, Voltaire fell in love with a French Protestant refugee named Catherine Olympe Dunoyer (known as 'Pimpette').[10] Their scandalous affair was discovered by de Châteauneuf and Voltaire was forced to return to France by the end of the year.[11]

text: Most of Voltaire's early life revolved around Paris. From early on, Voltaire had trouble with the authorities for critiques of the government. These activities were to result in two imprisonments and a temporary exile to England. One satirical verse, in which Voltaire accused the Régent of incest with his own daughter, led to an eleven-month imprisonment in the Bastille.[13] The Comédie-Française had agreed in January 1717 to stage his debut play, Œdipe, and it opened in mid-November 1718, seven months after his release.[14] Its immediate critical and financial success established his reputation.[15] Both the Régent and King George I of Great Britain presented Voltaire with medals as a mark of their appreciation.[16]

text: He mainly argued for religious tolerance and freedom of thought. He campaigned to eradicate priestly and aristo-monarchical authority, and supported a constitutional monarchy that protects people's rights.[17][18]

text: Adopts the name "Voltaire"[edit]

text: The author adopted the name "Voltaire" in 1718, following his incarceration at the Bastille. Its origin is unclear. It is an anagram of AROVET LI, the Latinized spelling of his surname, Arouet, and the initial letters of le jeune ("the young").[19] According to a family tradition among the descendants of his sister, he was known as le petit volontaire ("determined little thing") as a child, and he resurrected a variant of the name in his adult life.[20] The name also reverses the syllables of Airvault, his family's home town in the Poitou region.[21]

text: Richard Holmes[22] supports the anagrammatic derivation of the name, but adds that a writer such as Voltaire would have intended it to also convey its connotations of speed and daring. These come from associations with words such as voltige (acrobatics on a trapeze or horse), volte-face (a spinning about to face one's enemies), and volatile (originally, any winged creature). "Arouet" was not a noble name fit for his growing reputation, especially given that name's resonance with à rouer ("to be beaten up") and roué (a débauché).

text: In a letter to Jean-Baptiste Rousseau in March 1719, Voltaire concludes by asking that, if Rousseau wishes to send him a return letter, he do so by addressing it to Monsieur de Voltaire. A postscript explains: "J'ai été si malheureux sous le nom d'Arouet que j'en ai pris un autre surtout pour n'être plus confondu avec le poète Roi", (I was so unhappy under the name of Arouet that I have taken another, primarily so as to cease to be confused with the poet Roi.)[23] This probably refers to Adenes le Roi, and the 'oi' diphthong was then pronounced like modern 'ouai', so the similarity to 'Arouet' is clear, and thus, it could well have been part of his rationale. Indeed, Voltaire is known also to have used at least 178 separate pen names during his lifetime.[24]

text: La Henriade and Mariamne[edit]

text: Voltaire's next play, Artémire (de), set in ancient Macedonia, opened on 15 February 1720. It was a flop and only fragments of the text survive.[25] He instead turned to an epic poem about Henri IV of France that he had begun in early 1717.[26] Denied a licence to publish, in August 1722 Voltaire headed north to find a publisher outside France. On the journey, he was accompanied by his mistress, Marie-Marguerite de Rupelmonde, a young widow.[27]

text: At Brussels, Voltaire and Rousseau met up for a few days, before Voltaire and his mistress continued northwards. A publisher was eventually secured in The Hague.[28] In the Netherlands, Voltaire was struck and impressed by the openness and tolerance of Dutch society.[29] On his return to France, he secured a second publisher in Rouen, who agreed to publish La Henriade clandestinely.[30] After Voltaire's recovery from a month-long smallpox infection in November 1723, the first copies were smuggled into Paris and distributed.[31] While the poem was an instant success, Voltaire's new play, Mariamne, was a failure when it first opened in March 1724.[32] Heavily reworked, it opened at the Comédie-Française in April 1725 to a much-improved reception.[32] It was among the entertainments provided at the wedding of Louis XV and Marie Leszczyńska in September 1725.[32]

text: Great Britain[edit]

text: In early 1726, a young French nobleman, the chevalier de Rohan-Chabot, taunted Voltaire about his change of name, and Voltaire retorted that his name would be honoured while de Rohan would dishonour his.[33] Infuriated, de Rohan arranged for Voltaire to be beaten up by thugs a few days later.[34] Seeking compensation, redress, or revenge, Voltaire challenged de Rohan to a duel, but the aristocratic de Rohan family arranged for Voltaire to be arrested and imprisoned in the Bastille on 17 April 1726 without a trial or an opportunity to defend himself.[35][36] Fearing an indefinite prison sentence, Voltaire suggested that he be exiled to England as an alternative punishment, which the French authorities accepted.[37] On 2 May, he was escorted from the Bastille to Calais, where he was to embark for Britain.[38]

text: In England, Voltaire lived largely in Wandsworth, with acquaintances including Everard Fawkener.[39] From December 1727 to June 1728 he lodged at Maiden Lane, Covent Garden, now commemorated by a plaque, to be nearer to his British publisher.[40] Voltaire circulated throughout English high society, meeting Alexander Pope, John Gay, Jonathan Swift, Lady Mary Wortley Montagu, Sarah, Duchess of Marlborough, and many other members of the nobility and royalty.[41] Voltaire's exile in Great Britain greatly influenced his thinking. He was intrigued by Britain's constitutional monarchy in contrast to French absolutism, and by the country's greater support of the freedoms of speech and religion.[42] He was influenced by the writers of the age, and developed an interest in earlier English literature, especially the works of Shakespeare, still relatively unknown in continental Europe.[43] Despite pointing out his deviations from neoclassical standards, Voltaire saw Shakespeare as an example that French writers might emulate, since French drama, despite being more polished, lacked on-stage action. Later, however, as Shakespeare's influence began growing in France, Voltaire tried to set a contrary example with his own plays, decrying what he considered Shakespeare's barbarities. Voltaire may have been present at the funeral of Isaac Newton,[44] and met Newton's niece, Catherine Conduitt.[40] In 1727 he published two essays in English, Upon the Civil Wars of France, Extracted from Curious Manuscripts, and Upon Epic Poetry of the European Nations, from Homer Down to Milton.[40]

text: After two and a half years in exile, Voltaire returned to France, and after a few months living in Dieppe, the authorities permitted him to return to Paris.[45] At a dinner, French mathematician Charles Marie de La Condamine proposed buying up the lottery that was organized by the French government to pay off its debts, and Voltaire joined the consortium, earning perhaps a million livres.[46] He invested the money cleverly and on this basis managed to convince the Court of Finances that he was of good conduct and so was able to take control of a capital inheritance from his father that had hitherto been tied up in trust. He was now indisputably rich.[47][48]

text: Further success followed, in 1732, with his play Zaïre, which when published in 1733 carried a dedication to Fawkener that praised English liberty and commerce.[49] At this time he published his views on British attitudes toward government, literature, religion and science in a collection of essays in letter form entitled Letters Concerning the English Nation (London, 1733).[50] In 1734, they were published in French as Lettres philosophiques in Rouen.[51][note 1] Because the publisher released the book without the approval of the royal censor and Voltaire regarded the British constitutional monarchy as more developed and more respectful of human rights (particularly religious tolerance) than its French counterpart, the French publication of Letters caused a huge scandal; the book was publicly burnt and banned, and Voltaire was forced again to flee Paris.[17]

text: Château de Cirey[edit]

text: In 1733, Voltaire met Émilie du Châtelet, a married mother of three who was 12 years his junior and with whom he was to have an affair for 16 years.[53] To avoid arrest after the publication of Letters, Voltaire took refuge at her husband's château at Cirey-sur-Blaise, on the borders of Champagne and Lorraine.[54] Voltaire paid for the building's renovation,[55] and Émilie's husband, the Marquis du Châtelet, sometimes stayed at the château with his wife and her lover.[56] The relationship had a significant intellectual element. Voltaire and the Marquise collected over 21,000 books, an enormous number for the time.[citation needed] Together, they studied these books and performed experiments in the natural sciences at Cirey, which included an attempt to determine the nature of fire.[57]

text: Having learned from his previous brushes with the authorities, Voltaire began his habit of keeping out of personal harm's way and denying any awkward responsibility. He continued to write plays, such as Mérope (or La Mérope française) and began his long research into science and history. Again, a main source of inspiration for Voltaire were the years of his British exile, during which he had been strongly influenced by the works of Sir Isaac Newton. Voltaire strongly believed in Newton's theories; he performed experiments in optics at Cirey,[58] and was one of the sources for the famous story of Newton and the apple falling from the tree, which he had learned from Newton's niece in London and first mentioned in his Letters.[40]

text: In the fall of 1735, Voltaire was visited by Francesco Algarotti, who was preparing a book about Newton in Italian.[59] Partly inspired by the visit, the Marquise translated Newton's Latin Principia into French in full, and it remained the definitive French translation into the 21st century.[17] Both she and Voltaire were also curious about the philosophies of Gottfried Leibniz, a contemporary and rival of Newton. While Voltaire remained a firm Newtonian, the Marquise adopted certain aspects of Leibniz's arguments against Newton.[17][60] Voltaire's own book Eléments de la philosophie de Newton (Elements of Newton's Philosophy) made Newton accessible and understandable to a far greater public, and the Marquise wrote a celebratory review in the Journal des savants.[17][61] Voltaire's work was instrumental in bringing about general acceptance of Newton's optical and gravitational theories in France.[17][62]

text: Voltaire and the Marquise also studied history, particularly those persons who had contributed to civilization. Voltaire's second essay in English had been "Essay upon the Civil Wars in France". It was followed by La Henriade, an epic poem on the French King Henri IV, glorifying his attempt to end the Catholic-Protestant massacres with the Edict of Nantes, and by a historical novel on King Charles XII of Sweden. These, along with his Letters on the English mark the beginning of Voltaire's open criticism of intolerance and established religions.[citation needed] Voltaire and the Marquise also explored philosophy, particularly metaphysics, the branch of philosophy that deals with being and with what lies beyond the material realm, such as whether or not there is a God and whether people have souls. Voltaire and the Marquise analysed the Bible and concluded that much of its content was dubious.[63] Voltaire's critical views on religion are reflected in his belief in separation of church and state and religious freedom, ideas that he had formed after his stay in England.

text: In August 1736, Frederick the Great, then Crown Prince of Prussia and a great admirer of Voltaire, initiated a correspondence with him.[64] That December, Voltaire moved to Holland for two months and became acquainted with the scientists Herman Boerhaave and 's Gravesande.[65] From mid-1739 to mid-1740 Voltaire lived largely in Brussels, at first with the Marquise, who was unsuccessfully attempting to pursue a 60-year-old family legal case regarding the ownership of two estates in Limburg.[66] In July 1740, he traveled to the Hague on behalf of Frederick in an attempt to dissuade a dubious publisher, van Duren, from printing without permission Frederick's Anti-Machiavel.[67] In September Voltaire and Frederick (now King) met for the first time in Moyland Castle near Cleves and in November Voltaire was Frederick's guest in Berlin for two weeks;[68] in September 1742 they met in Aix-la-Chapelle.[69] Voltaire was sent to Frederick's court in 1743 by the French government as an envoy and spy to gauge Frederick's military intentions in the War of the Austrian Succession.[70]

text: Though deeply committed to the Marquise, Voltaire by 1744 found life at the château confining. On a visit to Paris that year, he found a new love—his niece. At first, his attraction to Marie Louise Mignot was clearly sexual, as evidenced by his letters to her (only discovered in 1957).[71][72] Much later, they lived together, perhaps platonically, and remained together until Voltaire's death. Meanwhile, the Marquise also took a lover, the Marquis de Saint-Lambert.[73]

text: Prussia[edit]

text: After the death of the Marquise in childbirth in September 1749, Voltaire briefly returned to Paris and in mid-1750 moved to Prussia to the court of Frederick the Great.[74] The Prussian king (with the permission of Louis XV) made him a chamberlain in his household, appointed him to the Order of Merit, and gave him a salary of 20,000 French livres a year.[75] He had rooms at Sanssouci and Charlottenburg Palace.[76] Though life went well at first[77]—in 1751 he completed Micromégas, a piece of science fiction involving ambassadors from another planet witnessing the follies of humankind[78]—his relationship with Frederick the Great began to deteriorate after he was accused of theft and forgery by a Jewish financier, Abraham Hirschel, who had invested in Saxon government bonds, on behalf of Voltaire, at a time when Frederick was involved in sensitive diplomatic negotiations with Saxony.[79]

text: He encountered other difficulties: an argument with Maupertuis, the president of the Berlin Academy of Science and a former rival for Émilie's affections, provoked Voltaire's Diatribe du docteur Akakia ("Diatribe of Doctor Akakia"), which satirized some of Maupertuis's theories and his abuse of power in his persecutions of a mutual acquaintance, Johann Samuel König. This greatly angered Frederick, who ordered all copies of the document burned.[80] On 1 January 1752, Voltaire offered to resign as chamberlain and return his insignia of the Order of Merit; at first, Frederick refused until eventually permitting Voltaire to leave in March.[81] On a slow journey back to France, Voltaire stayed at Leipzig and Gotha for a month each, and Kassel for two weeks, arriving at Frankfurt on 31 May. The following morning, he was detained at the inn where he was staying by Frederick's agents, who held him in the city for over three weeks while they, Voltaire and Frederick argued by letter over the return of a satirical book of poetry Frederick had lent to Voltaire. Marie Louise joined him on 9 June. She and her uncle only left Frankfurt in July after she had defended herself from the unwanted advances of one of Frederick's agents and Voltaire's luggage had been ransacked and valuable items taken.[82]

text: Voltaire's attempts to vilify Frederick for his agents' actions at Frankfurt were largely unsuccessful. Voltaire responded by composing Mémoires pour Servir à la Vie de M. de Voltaire, a work published after his death that paints a largely negative picture of his time spent with Frederick. However, the correspondence between them continued, and though they never met in person again, after the Seven Years' War they largely reconciled.[83]

text: Geneva and Ferney[edit]

text: Voltaire's slow progress toward Paris continued through Mainz, Mannheim, Strasbourg, and Colmar,[84] but in January 1754 Louis XV banned him from Paris,[85] so instead he turned for Geneva, near which he bought a large estate (Les Délices) in early 1755.[86] Though he was received openly at first, the law in Geneva, which banned theatrical performances, and the publication of The Maid of Orleans against his will soured his relationship with Calvinist Genevans.[87] In late 1758, he bought an even larger estate at Ferney, on the French side of the Franco-Swiss border.[88]

text: Early in 1759, Voltaire completed and published Candide, ou l'Optimisme (Candide, or Optimism). This satire on Leibniz's philosophy of optimistic determinism remains the work for which Voltaire is perhaps best known. He would stay in Ferney for most of the remaining 20 years of his life, frequently entertaining distinguished guests, such as James Boswell, Adam Smith, Giacomo Casanova, and Edward Gibbon.[89] In 1764, he published one of his best-known philosophical works, the Dictionnaire philosophique, a series of articles mainly on Christian history and dogmas, a few of which were originally written in Berlin.[36]

text: From 1762, he began to champion unjustly persecuted people, the case of Huguenot merchant Jean Calas being the most celebrated.[36] Calas had been tortured to death in 1763, supposedly because he had murdered his eldest son for wanting to convert to Catholicism. His possessions were confiscated and his two daughters were taken from his widow and were forced into Catholic convents. Voltaire, seeing this as a clear case of religious persecution, managed to overturn the conviction in 1765.[90]

text: Voltaire was initiated into Freemasonry the month before his death. On 4 April 1778 Voltaire accompanied his close friend Benjamin Franklin into La Loge des Neuf Sœurs or Les Neuf Sœurs in Paris, France and became an Entered Apprentice Freemason. "Benjamin Franklin … urged Voltaire to become a freemason; and Voltaire agreed, perhaps only to please Franklin."[91][92][93]

text: Death and burial[edit]

text: In February 1778, Voltaire returned for the first time in over 25 years to Paris, among other reasons to see the opening of his latest tragedy, Irene.[94] The five-day journey was too much for the 83-year-old, and he believed he was about to die on 28 February, writing "I die adoring God, loving my friends, not hating my enemies, and detesting superstition." However, he recovered, and in March saw a performance of Irene, where he was treated by the audience as a returning hero.[36]

text: He soon became ill again and died on 30 May 1778. The accounts of his deathbed have been numerous and varying, and it has not been possible to establish the details of what precisely occurred. His enemies related that he repented and accepted the last rites given by a Catholic priest, or that he died under great torment, while his adherents told how he was defiant to his last breath.[95] According to one story of his last words, his response to a priest at his deathbed urging him to renounce Satan was "Now is not the time for making new enemies."[96] However, this appears to have originated from a joke first published in a Massachusetts newspaper in 1856, and was only attributed to Voltaire in the 1970s.[97]

text: Because of his well-known criticism of the Church, which he had refused to retract before his death, Voltaire was denied a Christian burial in Paris,[98] but friends and relations managed to bury his body secretly at the Abbey of Scellières in Champagne, where Marie Louise's brother was abbé.[99] His heart and brain were embalmed separately.[100]

text: On 11 July 1791, he was enshrined in the Panthéon, after the National Assembly of France, which regarded him as a forerunner of the French Revolution, had his remains brought back to Paris.[101] It is estimated that a million people attended the procession, which stretched throughout Paris. There was an elaborate ceremony, complete with an orchestra, and the music included a piece that André Grétry had composed especially for the event, which included a part for the "tuba curva" (an instrument that originated in Roman times as the cornu but had recently been revived under a new name[102]).

text: Writings[edit]

text: History[edit]

text: Voltaire had an enormous influence on the development of historiography through his demonstration of fresh new ways to look at the past. Guillaume de Syon argues:

text: Voltaire recast historiography in both factual and analytical terms. Not only did he reject traditional biographies and accounts that claim the work of supernatural forces, but he went so far as to suggest that earlier historiography was rife with falsified evidence and required new investigations at the source. Such an outlook was not unique in that the scientific spirit that 18th-century intellectuals perceived themselves as invested with. A rationalistic approach was key to rewriting history.[103]

text: Voltaire's best-known histories are History of Charles XII (1731), The Age of Louis XIV (1751), and his Essay on the Customs and the Spirit of the Nations (1756). He broke from the tradition of narrating diplomatic and military events, and emphasized customs, social history and achievements in the arts and sciences. The Essay on Customs traced the progress of world civilization in a universal context, thereby rejecting both nationalism and the traditional Christian frame of reference. Influenced by Bossuet's Discourse on the Universal History (1682), he was the first scholar to make a serious attempt to write the history of the world, eliminating theological frameworks, and emphasizing economics, culture and political history. He treated Europe as a whole, rather than a collection of nations. He was the first to emphasize the debt of medieval culture to Middle Eastern civilization, but otherwise was weak on the Middle Ages. Although he repeatedly warned against political bias on the part of the historian, he did not miss many opportunities to expose the intolerance and frauds of the church over the ages. Voltaire advised scholars that anything contradicting the normal course of nature was not to be believed. Although he found evil in the historical record, he fervently believed reason and educating the illiterate masses would lead to progress.

text: Voltaire explains his view of historiography in his article on "History" in Diderot's Encyclopédie: "One demands of modern historians more details, better ascertained facts, precise dates, more attention to customs, laws, mores, commerce, finance, agriculture, population." Voltaire's histories imposed the values of the Enlightenment on the past, but at the same time he helped free historiography from antiquarianism, Eurocentrism, religious intolerance and a concentration on great men, diplomacy, and warfare.[104][105] Yale professor Peter Gay says Voltaire wrote "very good history", citing his "scrupulous concern for truths", "careful sifting of evidence", "intelligent selection of what is important", "keen sense of drama", and "grasp of the fact that a whole civilization is a unit of study".[106]

text: Poetry[edit]

text: From an early age, Voltaire displayed a talent for writing verse and his first published work was poetry. He wrote two book-long epic poems, including the first ever written in French, the Henriade, and later, The Maid of Orleans, besides many other smaller pieces.[citation needed]

text: The Henriade was written in imitation of Virgil, using the alexandrine couplet reformed and rendered monotonous for modern readers but it was a huge success in the 18th and early 19th century, with sixty-five editions and translations into several languages. The epic poem transformed French King Henry IV into a national hero for his attempts at instituting tolerance with his Edict of Nantes. La Pucelle, on the other hand, is a burlesque on the legend of Joan of Arc. Voltaire's minor poems are generally considered superior to either of these two works.[citation needed]

text: Prose[edit]

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text: Many of Voltaire's prose works and romances, usually composed as pamphlets, were written as polemics. Candide attacks the passivity inspired by Leibniz's philosophy of optimism; L'Homme aux quarante ecus (The Man of Forty Pieces of Silver), certain social and political ways of the time; Zadig and others, the received forms of moral and metaphysical orthodoxy; and some were written to deride the Bible. In these works, Voltaire's ironic style, free of exaggeration, is apparent, particularly the restraint and simplicity of the verbal treatment. Candide in particular is the best example of his style. Voltaire also has, in common with Jonathan Swift, the distinction of paving the way for science fiction's philosophical irony, particularly in his Micromégas and the vignette Plato's Dream (1756).

text: In general, his criticism and miscellaneous writing show a similar style to Voltaire's other works. Almost all of his more substantive works, whether in verse or prose, are preceded by prefaces of one sort or another, which are models of his caustic yet conversational tone. In a vast variety of nondescript pamphlets and writings, he displays his skills at journalism. In pure literary criticism his principal work is the Commentaire sur Corneille, although he wrote many more similar works—sometimes (as in his Life and Notices of Molière) independently and sometimes as part of his Siècles.

text: Voltaire's works, especially his private letters, frequently contain the word "l'infâme" and the expression "écrasez l'infâme", or "crush the infamous". The phrase refers to abuses of the people by royalty and the clergy that Voltaire saw around him, and the superstition and intolerance that the clergy bred within the people.[107] He had felt these effects in his own exiles, the burnings of his books and those of many others, and in the hideous sufferings of Jean Calas and François-Jean de la Barre. He stated in one of his most famous quotes that "Superstition sets the whole world in flames; philosophy quenches them."[108]

text: The most oft-cited Voltaire quotation is apocryphal. He is incorrectly credited with writing, "I disapprove of what you say, but I will defend to the death your right to say it." These were not his words, but rather those of Evelyn Beatrice Hall, written under the pseudonym S. G. Tallentyre in her 1906 biographical book The Friends of Voltaire. Hall intended to summarize in her own words Voltaire's attitude towards Claude Adrien Helvétius and his controversial book De l'esprit, but her first-person expression was mistaken for an actual quotation from Voltaire. Her interpretation does capture the spirit of Voltaire's attitude towards Helvetius; it had been said Hall's summary was inspired by a quotation found in a 1770 Voltaire letter to an Abbot le Riche, in which he was reported to have said, "I detest what you write, but I would give my life to make it possible for you to continue to write."[109] Nevertheless, scholars believe there must have again been misinterpretation, as the letter does not seem to contain any such quote.[110]

text: Voltaire's first major philosophical work in his battle against "l'infâme" was the Traité sur la tolérance (Treatise on Tolerance), exposing the Calas affair, along with the tolerance exercised by other faiths and in other eras (for example, by the Jews, the Romans, the Greeks and the Chinese). Then, in his Dictionnaire philosophique, containing such articles as "Abraham", "Genesis", "Church Council", he wrote about what he perceived as the human origins of dogmas and beliefs, as well as inhuman behavior of religious and political institutions in shedding blood over the quarrels of competing sects. Amongst other targets, Voltaire criticized France's colonial policy in North America, dismissing the vast territory of New France as "a few acres of snow" ("quelques arpents de neige").

text: Letters[edit]

text: Voltaire also engaged in an enormous amount of private correspondence during his life, totalling over 20,000 letters. Theodore Besterman's collected edition of these letters, completed only in 1964, fills 102 volumes.[111] One historian called the letters "a feast not only of wit and eloquence but of warm friendship, humane feeling, and incisive thought."[112]

text: In Voltaire's correspondence with Catherine the Great he derided democracy. He wrote, "Almost nothing great has ever been done in the world except by the genius and firmness of a single man combating the prejudices of the multitude."[113]

text: Religious views[edit]

text:
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text: Like other key Enlightenment thinkers, Voltaire was a deist, expressing the idea: "What is faith? Is it to believe that which is evident? No. It is perfectly evident to my mind that there exists a necessary, eternal, supreme, and intelligent being. This is no matter of faith, but of reason."[114][115] Voltaire held mixed views of the Abrahamic religions but had a favourable view of Hinduism.

text: In a 1763 essay, Voltaire supported the toleration of other religions and ethnicities: "It does not require great art, or magnificently trained eloquence, to prove that Christians should tolerate each other. I, however, am going further: I say that we should regard all men as our brothers. What? The Turk my brother? The Chinaman my brother? The Jew? The Siam? Yes, without doubt; are we not all children of the same father and creatures of the same God?"[116]

text: In one of his many denunciations of priests of every religious sect, Voltaire describes them as those who "rise from an incestuous bed, manufacture a hundred versions of God, then eat and drink God, then piss and shit God."[117]

text: Christianity[edit]

text: In a letter to Frederick II, King of Prussia, dated 5 January 1767, he wrote about Christianity:

text:
La nôtre [religion] est sans contredit la plus ridicule, la plus absurde, et la plus sanguinaire qui ait jamais infecté le monde.[118]
"Our [religion] is assuredly the most ridiculous, the most absurd and the most bloody religion which has ever infected this world. Your Majesty will do the human race an eternal service by extirpating this infamous superstition, I do not say among the rabble, who are not worthy of being enlightened and who are apt for every yoke; I say among honest people, among men who think, among those who wish to think. … My one regret in dying is that I cannot aid you in this noble enterprise, the finest and most respectable which the human mind can point out.."[119][120]

text: In La bible enfin expliquée, he expressed the following attitude to lay reading of the Bible:

text: It is characteristic of fanatics who read the holy scriptures to tell themselves: God killed, so I must kill; Abraham lied, Jacob deceived, Rachel stole: so I must steal, deceive, lie. But, wretch, you are neither Rachel, nor Jacob, nor Abraham, nor God; you are just a mad fool, and the popes who forbade the reading of the Bible were extremely wise.[121]

text: Voltaire's opinion of the Christian Bible was mixed. Although influenced by Socinian works such as the Bibliotheca Fratrum Polonorum, Voltaire's skeptical attitude to the Bible separated him from Unitarian theologians like Fausto Sozzini or even Biblical-political writers like John Locke.[122] His statements on religion also brought down on him the fury of the Jesuits and in particular Claude-Adrien Nonnotte.[123][124][125][126] This did not hinder his religious practice, though it did win for him a bad reputation in certain religious circles. The deeply Christian Wolfgang Amadeus Mozart wrote to his father the year of Voltaire's death, saying, "The arch-scoundrel Voltaire has finally kicked the bucket ...".[127] Voltaire was later deemed to influence Edward Gibbon in claiming that Christianity was a contributor to the fall of the Roman Empire, in his book The History of the Decline and Fall of the Roman Empire.

text: As Christianity advances, disasters befall the [Roman] empire—arts, science, literature, decay—barbarism and all its revolting concomitants are made to seem the consequences of its decisive triumph—and the unwary reader is conducted, with matchless dexterity, to the desired conclusion—the abominable Manicheism of Candide, and, in fact, of all the productions of Voltaire's historic school—viz., "that instead of being a merciful, ameliorating, and benignant visitation, the religion of Christians would rather seem to be a scourge sent on man by the author of all evil."[128]

text: However, Voltaire also acknowledged the self-sacrifice of Christians. He wrote: "Perhaps there is nothing greater on earth than the sacrifice of youth and beauty, often of high birth, made by the gentle sex in order to work in hospitals for the relief of human misery, the sight of which is so revolting to our delicacy. Peoples separated from the Roman religion have imitated but imperfectly so generous a charity."[129] Yet "His hatred of religion increased with the passage of years. The attack, launched at first against clericalism and theocracy, ended in a furious assault upon Holy Scripture, the dogmas of the Church, and even upon the person of Jesus Christ Himself, who was depicted now as a degenerate".[130] The reasoning of which may be summed up in his well-known quote, "Those who can make you believe absurdities can make you commit atrocities".

text: Judaism[edit]

text: According to Orthodox rabbi Joseph Telushkin, the most significant Enlightenment hostility against Judaism was found in Voltaire;[131] thirty of the 118 articles in his Dictionnaire philosophique dealt with Jews and described them in consistently negative ways.[132][133] For example in Voltaire's A Philosophical Dictionary, he wrote of Jews: "In short, we find in them only an ignorant and barbarous people, who have long united the most sordid avarice with the most detestable superstition and the most invincible hatred for every people by whom they are tolerated and enriched."[134]

text: On the other hand, Peter Gay, a contemporary authority on the Enlightenment,[131] also points to Voltaire's remarks (for instance, that the Jews were more tolerant than the Christians) in the Traité sur la tolérance and surmises that "Voltaire struck at the Jews to strike at Christianity". Whatever anti-semitism Voltaire may have felt, Gay suggests, derived from negative personal experience.[135] Bertram Schwarzbach's far more detailed studies of Voltaire's dealings with Jewish people throughout his life concluded that he was anti-biblical, not anti-semitic. His remarks on the Jews and their "superstitions" were essentially no different from his remarks on Christians.[136]

text: Telushkin states that Voltaire did not limit his attack to aspects of Judaism that Christianity used as a foundation, repeatedly making it clear that he despised Jews.[131] Arthur Hertzberg claims that Gay's second suggestion is also untenable, as Voltaire himself denied its validity when he remarked that he had "forgotten about much larger bankruptcies through Christians".[clarification needed][137]

text: Some authors link Voltaire's anti-Judaism to his polygenism. According to Joxe Azurmendi this anti-Judaism has a relative importance in Voltaire's philosophy of history. However, Voltaire's anti-Judaism influences later authors like Ernest Renan.[138]

text: According to the historian Will Durant, Voltaire had initially condemned the persecution of Jews on several occasions including in his work Henriade.[139] As stated by Durant, Voltaire had praised the simplicity, sobriety, regularity, and industry of Jews. However, subsequently, Voltaire had become strongly anti-Semitic after some regrettable personal financial transactions and quarrels with Jewish financiers. In his Essai sur les moeurs Voltaire had denounced the ancient Hebrews using strong language; a Catholic priest had protested against this censure. The anti-Semitic passages in Voltaire's Dictionnaire philosophique were criticized by Issac Pinto in 1762. Subsequently, Voltaire agreed with the criticism of his anti-Semitic views and stated that he had been "wrong to attribute to a whole nation the vices of some individuals";[140] he also promised to revise the objectionable passages for forthcoming editions of the Dictionnaire philosophique, but failed to do so.[140]

text: Islam[edit]

text: Voltaire's views about Islam remained negative; he considered the Qur'an to be ignorant of the laws of physics.[141] In a 1740 letter to Frederick II of Prussia, Voltaire ascribes to Muhammad a brutality that "is assuredly nothing any man can excuse" and suggests that his following stemmed from superstition and lack of enlightenment. Voltaire continued in his letter, "But that a camel-merchant should stir up insurrection in his village; that in league with some miserable followers he persuades them that he talks with the angel Gabriel; that he boasts of having been carried to heaven, where he received in part this unintelligible book, each page of which makes common sense shudder; that, to pay homage to this book, he delivers his country to iron and flame; that he cuts the throats of fathers and kidnaps daughters; that he gives to the defeated the choice of his religion or death: this is assuredly nothing any man can excuse, at least if he was not born a Turk, or if superstition has not extinguished all natural light in him." – Referring to Muhammad, in a letter to Frederick II of Prussia (December 1740), published in Oeuvres complètes de Voltaire, Vol. 7 (1869), edited by Georges Avenel, p. 105[142]

text: In 1748, after having read Henri de Boulainvilliers and George Sale,[143] he wrote again about Mohammed and Islam in an article, "De l'Alcoran et de Mahomet" (On the Quran and on Mohammed). In the article, Voltaire maintained that Mohammed was a "sublime charlatan"[144] Drawing also on complementary information in the "Oriental Library" of Herbelot, Voltaire, according to René Pomeau, had a judgement of the Qur'an where he found the book in spite of "the contradictions, the absurdities, the anachronisms", "rhapsody, without connection, without order, and without art".[145][146][147][148] Thus he "henceforward conceded" [148] that "if his book was bad for our times and for us, it was very good for his contemporaries, and his religion even more so. It must be admitted that he removed almost all of Asia from idolatry" and that "it was difficult for such a simple and wise religion, taught by a man who was constantly victorious, could hardly fail to subjugate a portion of the earth." He considered that "its civil laws are good; its dogma is admirable which it has in common with ours" but that "his means are shocking; deception and murder".[149]

text: Essay on the Manners and Spirit of Nations[edit]

text: Essay on the Manners and Spirit of Nations (French: Essai sur les mœurs et l'esprit des nations) is a work of Voltaire, published for the first time in its entirety in 1756. In this work, Voltaire deals with the history of Europe before Charlemagne to the dawn of the age of Louis XIV, also evoking that of the colonies and the East. As a historian he devoted several chapters to Islam,[150][151][152] Voltaire highlighted the Arabian, Turkish courts, and conducts.[148][153][154][153] Here he called Mohammed a "poet", and furthermore he was not an illiterate.[155] As a "legislator" who "changed the face of part of Europe, one half of Asia",[156][157][158] In the chapter VI, Voltaire finds similarities between Arabs and ancient Hebrews, that they both kept running to battle in the name of god, and sharing the passion for booty and spoils.[159] Voltaire continues that, "It is to be believed that Mohammed, like all enthusiasts, violently struck by his ideas, first presented them in good faith, strengthened them with fantasy, fooled himself in fooling others, and supported through necessary deceptions a doctrine which he considered good."[160][161] He thus compares "the genius of the Arab people" with "the genius of the ancient Romans".[162]

text: The Drama Mahomet[edit]

text: The tragedy Fanaticism, or Mahomet the Prophet (French: Le fanatisme, ou Mahomet le Prophete) was written in 1736 by Voltaire. The play is a study of religious fanaticism and self-serving manipulation. The character Muhammad orders the murder of his critics.[163] Voltaire described the play as "written in opposition to the founder of a false and barbarous sect".[164]

text: Voltaire described Muhammad as an "impostor", a " false prophet", a "fanatic" and a "hypocrite".[165][166] Defending the play, Voltaire said that he "tried to show in it into what horrible excesses fanaticism, led by an impostor, can plunge weak minds".[167]

text: When Voltaire wrote in 1742 to César de Missy, he described Mohammed as a "deceitful character."[168][169]

text: In his play, Mohammed was "whatever trickery can invent that is most atrocious and whatever fanaticism can accomplish that is most horrifying. Mahomet here is nothing other than Tartuffe with armies at his command."[170][171] After later having judged that he had made Mohammed in his play "somewhat nastier than he really was",[172] Voltaire claims that Muhammad stole the idea of an angel weighing both men and women from Zoroastrians, who are often referred to as "Magi". Voltaire continues about Islam that

text: "Nothing is more terrible than a people who, having nothing to lose, fight in the united spirit of rapine and of religion."[173]

text: In a 1745 letter recommending the play to Pope Benedict XIV, Voltaire described Muhammad as "the founder of a false and barbarous sect" and "a false prophet." Voltaire wrote that "Your holiness will pardon the liberty taken by one of the lowest of the faithful, though a zealous admirer of virtue, of submitting to the head of the true religion this performance, written in opposition to the founder of a false and barbarous sect. To whom could I with more propriety inscribe a satire on the cruelty and errors of a false prophet, than to the vicar and representative of a God of truth and mercy?".[174][175] His view was modified slightly for Essai sur les Moeurs et l'Esprit des Nations, although they remained negative.[176][177][178][179] In 1751, Voltaire performed his play Mohamet once again, with great success.[180]

text: Hinduism[edit]

text: Commenting on the sacred texts of the Hindus, the Vedas, Voltaire observed:

text: The Veda was the most precious gift for which the West had ever been indebted to the East.[181]

text: He regarded Hindus as "[a] peaceful and innocent people, equally incapable of hurting others or of defending themselves".[182] Voltaire was himself a supporter of animal rights and was a vegetarian.[183] He used the antiquity of Hinduism to land what he saw as a devastating blow to the Bible's claims and acknowledged that the Hindus' treatment of animals showed a shaming alternative to the immorality of European imperialists.[184]

text: Views on race and slavery[edit]

text: Voltaire rejected the biblical Adam and Eve story and was a polygenist who speculated that each race had entirely separate origins.[185][186] According to William Cohen, like most other polygenists, Voltaire believed that because of their different origins blacks did not entirely share the natural humanity of whites.[187] According to David Allen Harvey, Voltaire often invoked racial differences as a means to attack religious orthodoxy, and the Biblical account of creation.[188]

text: His most famous remark on slavery is found in Candide, where the hero is horrified to learn "at what price we eat sugar in Europe" after coming across a slave in French Guinea who has been mutilated for escaping, who opines that, if all human beings have common origins as the Bible taught, it makes them cousins, concluding that "no one could treat their relatives more horribly". Elsewhere, he wrote caustically about "whites and Christians [who] proceed to purchase negroes cheaply, in order to sell them dear in America". Voltaire has been accused of supporting the slave trade as per a letter attributed to him,[189][190][191] although it has been suggested that this letter is a forgery "since no satisfying source attests to the letter's existence."[192]

text: In his Philosophical Dictionary, Voltaire endorses Montesquieu's criticism of the slave trade:

text: Montesquieu was almost always in error with the learned, because he was not learned, but he was almost always right against the fanatics and the promoters of slavery.[193]

text: Appreciation and influence[edit]

text: According to Victor Hugo: "To name Voltaire is to characterize the entire eighteenth century."[194] Goethe regarded Voltaire to be the greatest literary figure in modern times, and possibly of all times.[195] According to Diderot, Voltaire's influence on posterity would extend far into the future.[196][note 2]

text: Napoleon commented that till he was sixteen he "would have fought for Rousseau against the friends of Voltaire, today it is the opposite...The more I read Voltaire the more I love him. He is a man always reasonable, never a charlatan, never a fanatic."[197] Frederick the Great commented on his good fortune for having lived in the age of Voltaire, and corresponded with him throughout his reign until Voltaire's death.[198] Catherine the Great had been reading Voltaire for sixteen years prior to becoming Empress of Russia in 1762.[198][199] In October 1763, she began a correspondence with the philosopher that continued till his death. The content of these letters has been described as being akin to a student writing to a teacher.[200] Upon Voltaire's death, the Empress purchased his library, which was then transported and placed in The Hermitage.[201]

text: In England, Voltaire's views influenced Godwin, Paine, Mary Wollstonecraft, Bentham, Byron, and Shelley.[195] Macaulay made note of the fear that Voltaire's very name incited in tyrants and fanatics.[202][note 3]

text: In his native Paris, Voltaire was viewed as the defender of Jean Calas and Pierre Sirven.[195] Although he failed in securing the annulment of la Barre's execution for "blasphemies" against Christianity, despite a protracted campaign, the criminal code that sanctioned the execution was revised during Voltaire's lifetime.[203] In 1764, Voltaire successfully intervened and secured the release of Claude Chamont for the crime of attending Protestant services. When Comte de Lally was executed for treason in 1766, Voltaire wrote a 300-page document absolving de Lally. Subsequently, in 1778, the judgment against de Lally was expunged just before Voltaire's death. The Genevan Protestant minister Pomaret once said to Voltaire, "You seem to attack Christianity, and yet you do the work of a Christian."[204] Frederick the Great noted the significance of a philosopher capable of influencing judges to change their unjust decisions, commenting that this alone is sufficient to ensure the prominence of Voltaire as a humanitarian.[204]

text: Most architects of modern America were adherents of Voltaire's views.[195] According to Will Durant:

text: Italy had a Renaissance, and Germany had a Reformation, but France had Voltaire; he was for his country both Renaissance and Reformation, and half the Revolution.[194] He was first and best in his time in his conception and writing of history, in the grace of his poetry, in the charm and wit of his prose, in the range of his thought and his influence. His spirit moved like a flame over the continent and the century, and stirs a million souls in every generation.[205]

text: Voltaire and Rousseau[edit]

text: Voltaire's junior contemporary Jean Jacques Rousseau commented on how Voltaire's book Letters on the English played a great role in his intellectual development.[206] Having written some literary works and also some music, in December 1745 Rousseau wrote a letter introducing himself to Voltaire, who was by then the most prominent literary figure in France, to which Voltaire replied with a polite response. Subsequently, when Rousseau sent Voltaire a copy of his book Discourse on Inequality, Voltaire replied, noting his disagreement with the views expressed in the book:

text: No one has ever employed so much intellect to persuade men to be beasts. In reading your work one is seized with a desire to walk on four paws [marcher à quatre pattes]. However, as it is more than sixty years since I lost that habit, I feel, unfortunately, that it is impossible for me to resume it.[207]

text: Subsequently, commenting on Rousseau's romantic novel Julie, or the New Heloise, Voltaire stated:

text: No more about Jean-Jacques' romance if you please. I have read it, to my sorrow, and it would be to his if I had time to say what I think of this silly book.[208]

text: Voltaire speculated that the first half of Julie had been written in a brothel and the second half in a lunatic asylum.[209] In his Lettres sur La Nouvelle Heloise, written under a pseudonym, Voltaire offered criticism highlighting grammatical mistakes in the book.

text: Paris recognized Voltaire's hand and judged the patriarch to be bitten by jealousy.[208]

text: In reviewing Rousseau's book Emile after its publication, Voltaire dismissed it as "a hodgepodge of a silly wet nurse in four volumes, with forty pages against Christianity, among the boldest ever known." However, he expressed admiration for the section in this book titled Profession of Faith of the Savoyard Vicar, calling it "fifty good pages...it is regrettable that they should have been written by...such a knave." [210] He went on to predict that Emile would be forgotten after a month.[209]

text: In 1764, Rousseau published Lettres de la montagne, containing nine letters on religion and politics. In the fifth letter he wondered why Voltaire had not been able to imbue the Genevan councilors, who frequently met him, "with that spirit of tolerance which he preaches without cease, and of which he sometimes has need". The letter continued with an imaginary speech delivered by Voltaire, imitating his literary style, in which he accepts authorship for the book Sermon of the Fifty—a book whose authorship Voltaire had repeatedly denied because it contained many heresies.[211]

text: In 1772, when a priest sent Rousseau a pamphlet denouncing Voltaire, Rousseau responded with a defense of Voltaire:

text: He has said and done so many good things that we should draw the curtain over his irregularities.[211]

text: In 1778, when Voltaire was given unprecedented honors at the Théâtre-Français,[212] an acquaintance of Rousseau ridiculed the event. This was met by a sharp retort from Rousseau:

text: How dare you mock the honors rendered to Voltaire in the temple of which he is the god, and by the priests who for fifty years have been living off his masterpieces?[213]

text: On 2 July 1778, Rousseau died one month after Voltaire's death.[214] In October 1794, Rousseau's remains were moved to the Panthéon, where they were placed near the remains of Voltaire.[215][note 4]

text: Louis XVI, while incarcerated in the Temple, had remarked that Rousseau and Voltaire had "destroyed France", by which he meant his dynasty.[217][note 5]

text: Legacy[edit]

text: Voltaire perceived the French bourgeoisie to be too small and ineffective, the aristocracy to be parasitic and corrupt, the commoners as ignorant and superstitious, and the Church as a static and oppressive force useful only on occasion as a counterbalance to the rapacity of kings, although all too often, even more rapacious itself. Voltaire distrusted democracy, which he saw as propagating the idiocy of the masses.[219] Voltaire long thought only an enlightened monarch could bring about change, given the social structures of the time and the extremely high rates of illiteracy, and that it was in the king's rational interest to improve the education and welfare of his subjects. But his disappointments and disillusions with Frederick the Great changed his philosophy somewhat, and soon gave birth to one of his most enduring works, his novella Candide, ou l'Optimisme (Candide, or Optimism, 1759), which ends with a new conclusion: "It is up to us to cultivate our garden." His most polemical and ferocious attacks on intolerance and religious persecutions indeed began to appear a few years later. Candide was also burned and Voltaire jokingly claimed the actual author was a certain 'Demad' in a letter, where he reaffirmed the main polemical stances of the text.[220]

text: He is remembered and honoured in France as a courageous polemicist who indefatigably fought for civil rights (as the right to a fair trial and freedom of religion) and who denounced the hypocrisies and injustices of the Ancien Régime. The Ancien Régime involved an unfair balance of power and taxes between the three Estates: clergy and nobles on one side, the commoners and middle class, who were burdened with most of the taxes, on the other. He particularly had admiration for the ethics and government as exemplified by the Chinese philosopher Confucius.[221]

text: Voltaire is also known for many memorable aphorisms, such as "Si Dieu n'existait pas, il faudrait l'inventer" ("If God did not exist, it would be necessary to invent him"), contained in a verse epistle from 1768, addressed to the anonymous author of a controversial work on The Three Impostors. But far from being the cynical remark it is often taken for, it was meant as a retort to atheistic opponents such as d'Holbach, Grimm, and others.[222] He has had his detractors among his later colleagues. The Scottish Victorian writer Thomas Carlyle argued that "Voltaire read history, not with the eye of devout seer or even critic, but through a pair of mere anti-catholic spectacles."[223]

text: The town of Ferney, where Voltaire lived out the last 20 years of his life, was officially named Ferney-Voltaire in honour of its most famous resident in 1878.[224] His château is a museum. Voltaire's library is preserved intact in the National Library of Russia at Saint Petersburg, Russia. In the Zurich of 1916, the theatre and performance group who would become the early avant-garde movement Dada named their theater The Cabaret Voltaire. A late-20th-century industrial music group then named themselves after the theater. Astronomers have bestowed his name to the Voltaire crater on Deimos and the asteroid 5676 Voltaire.[225]

text: Voltaire was also known to have been an advocate for coffee, as he was reported to have drunk it 50–72 times per day. It has been suggested that high amounts of caffeine acted as a mental stimulant to his creativity.[226] His great-grand-niece was the mother of Pierre Teilhard de Chardin, a Catholic philosopher and Jesuit priest.[227][228] His book Candide was listed as one of The 100 Most Influential Books Ever Written, by Martin Seymour-Smith.

text: In the 1950s, the bibliographer and translator Theodore Besterman started to collect, transcribe and publish all of Voltaire's writings.[229] He founded the Voltaire Institute and Museum in Geneva where he began publishing collected volumes of Voltaire's correspondence.[229] On his death in 1976, he left his collection to the University of Oxford, where the Voltaire Foundation became established as a department.[230][231] The Foundation has continued to publish the Complete Works of Voltaire, a complete chronological series which is expected to reach completion in 2018, reaching around 200 volumes, fifty years after the series began.[231][232] It also publishes the series Oxford University Studies in the Enlightenment, begun by Bestermann as Studies on Voltaire and the Eighteenth Century, which has reached more than 500 volumes.[231]

text: Chronology[edit]

text: Works[edit]

text: Philosophical works[edit]

text:
Letters concerning the English nation (London, 1733) (French version entitled Lettres philosophiques sur les Anglais, Rouen, 1734), revised as Letters on the English (circa 1778)
Le Mondain (1736)
Sept Discours en Vers sur l'Homme (1738)
Elements of the Philosophy of Newton (1745)
Zadig (1747)
Micromégas (1752)
Candide (1759)
Traité sur la tolérance (1763)
Ce qui plaît aux dames (1764)
Dictionnaire philosophique (1764)
Questions sur les Miracles (1765)
Idées républicaines (1765)
L'Ingénu (1767)
La Princesse de Babylone (1768)
Des singularités de la nature (1768)

text: Plays[edit]

text: Voltaire wrote between fifty and sixty plays, including a few unfinished ones.[233] Among them are these:

text:
Œdipe (1718)
Mariamne (1724)
Éryphile (1732)
Zaïre (1732)
Mahomet (1741)
Mérope (1743)
La princesse de Navarre (1745)
Nanine (1749)
L'Orphelin de la Chine (1755)[221][234]
Socrate (published 1759)
La Femme Qui a Raison (1759)
Irène (1778)

text: Historical[edit]

text:
History of Charles XII, King of Sweden (1731)
The Age of Louis XIV (1751)
The Age of Louis XV (1746–1752)
Annals of the Empire – Charlemagne, AD 742 – Henry VII 1313, Vol. I (1754)
Annals of the Empire – Louis of Bavaria, 1315 to Ferdinand II 1631 Vol. II (1754)
Essay on Universal History, the Manners, and Spirit of Nations (1756)
History of the Russian Empire Under Peter the Great (Vol. I 1759; Vol. II 1763)