and professor of philosophy, Jean Pierre Crousaz (1663–1750), undertook the task of refutation, and published an examination of Pope's philosophy in 1737 and 1738. A serious examination of this bundle of half-digested opinions was in itself absurd. Some years afterwards (1751) Pope came under a more powerful critic. The Berlin Academy of Sciences offered a prize for a similar essay, and Lessing published a short tract called Pope ein Metaphysiker! If any one cares to see a demonstration that Pope did not understand the system of Leibnitz, and that the bubble blown by a great philosopher has more apparent cohesion than that of a half-read poet, he may find a sufficient statement of the case in Lessing. But Lessing sensibly protests from the start against the intrusion of such a work into serious discussion; and that is the only ground which is worth taking in the matter.
The most remarkable result of the Essay on Man, it may be parenthetically noticed, was its effect upon Voltaire. In 1751 Voltaire wrote a poem on Natural Law, which is a comparatively feeble application of Pope's principles. It is addressed to Frederick instead of Bolingbroke, and contains a warm eulogy of Pope's philosophy. But a few years later the earthquake at Lisbon suggested certain doubts to Voltaire as to the completeness of the optimist theory; and, in some of the most impressive verses of the century, he issued an energetic protest against the platitudes applied by Pope and his followers to deaden our sense of the miseries under which the race suffers. Verbally, indeed, Voltaire still makes his bow to the optimist theory, and the two poems appeared together in 1756; but his noble outcry against the empty and complacent deductions (which it covers, led to his famous controversy with Rousseau.
