that made the development of modern culture possible. I do not speak of Voltaire the historian, who, a distinguished writer says, introduced history for the first time into the realm of letters; Voltaire the dramatist, whose name is inscribed for ever in the temple of the tragic muse; Voltaire the physicist, who drove the old Cartesianism out of France, and imposed on it the fertile principles of Newton; Voltaire the social reformer, who talked to eighteenth- century kings of the rights of man, and scourged every judicial criminal of his aristocratic age; Voltaire the cosmopolitan, who boldly set up England's ensign of liberty in feudal France. All these things were done by the "flippant Voltaire" of the flippant modern preacher. But he can be considered here only as one of the few who, in an age of profound inequality, used the privilege of his enlightenment to enlighten his fellows; one of those who won for us that liberty to think rationally, and to speak freely, on religious matters which we too airily attribute to our new goddess, Evolution.
The position of Voltaire in the development of religious thought in Europe is unique. Even if his words had no application in our age, it merits the most grateful consideration. Trace to its sources the spirit that has led modern France and modern Portugal to raise civic ideals above creeds, and that will, within a few decades, find the same expression in Spain, Italy, Belgium, and half of America. You find yourself in the first half of the nineteenth century, when, in all those countries, a few hundred men, and some women, maintained a superb struggle with restored monarchs and restored
