time it was reversed at Toulouse. When Voltaire visited Paris in 1778 he was acclaimed by crowds as the "defender of Calas and the Sirvens." His disinterested practical activity against persecution was of far more value than the treatise on Toleration which he wrote in connexion with the Calas episode. It is a poor work compared with those of Locke and Bayle. The tolerance which he advocates is of a limited kind; he would confine public offices and dignities to those who belong to the State religion.
But if Voltaire's system of toleration is limited, it is wide compared with the religious establishment advocated by his contemporary, Rousseau. Though of Swiss birth, Rousseau belongs to the literature and history of France; but it was not for nothing that he was brought up in the traditions of Calvinistic Geneva. His ideal State would, in its way, have been little better than any theocracy. He proposed to establish a "civil religion" which was to be a sort of undogmatic Christianity. But certain dogmas, which he considered essential, were to be imposed on all citizens on pain of banishment. Such were the existence of a deity, the future bliss of the good and punishment of the bad, the duty of tolerance towards all those who accepted the funda-
