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Following his traumatic departure from the court of Frederick the
Great, Voltaire wrote "L'Orphelin de la Chine", a play later
identified as a turning point in French theatre from the point of
view of costume and set design. As he settled in Switzerland, he
composed the "Epitre de l'auteur, en arrivant dans sa terre pres du
lac de Geneve". Yet he remained alert to goings-on in the outside
world: in Italy, with the "Examen du Testament politique du
cardinal Alberoni", in Portugal, with the "Poeme sur le desastre de
Lisbonne", which grapples with the problem of human suffering and
foreshadows "Candide", and in Austria and Hungary, with some
shorter poems.
Even by the hyperactive standards of Voltaire, 1768 was to prove a
remarkable year and this volume is distinguished by a multiplicity
of works. His interest in eastern Europe manifested itself in the
"Discours aux confederes catholiques", he was anxious to smooth
over matters concerning the alleged thefts of manuscripts by La
Harpe through the "Declaration", and was delighted when a ship was
named after him, publicising the event by composing the "Epitre a
mon vaisseau". His playful practice of attributing his works to
pseudonymous authors was joyously continued ("Instruction du
gardien des capucins de Raguse", "Lettre de l'archeveque de
Cantorbery"), and revenge was enacted on the author of the "Compere
Matthieu", a work attributed to Voltaire in 1766. The
reverberations of the Belisaire affair of 1767 are reflected in a
number of texts: the "Declaration", the "Lettre de l'archeveque de
Cantorbery", "La Prophetie de la Sorbonne", "Les Trois empereurs en
Sorbonne", "Le Sermon preche a Bale" and the "Epitre ecrite de
Constantinople". Personal scores are settled with La Bletterie and
with a new target in "Le Pyrrhonisme de l'histoire", Chiniac de la
Bastide; the basis of the authority of Rome and the Scriptures is
characteristically undermined in "Les Droits des hommes", the
"Epitre ecrite de Constantinople" and the "Instruction du gardien
des capucins de Raguse"; and the doctrines of Christianity are
likewise ridiculed in the scathing dialogue of the "Relation du
bannissement des Jesuites de la Chine". In some respects, however,
1768 can be regarded as a year of relative optimism, with
Voltaire's belief, perhaps, that the philosophic cause was gaining
ground.
The texts in this volume date from 1769. Voltaire, energetic
despite his 75 years, continues his struggle against 'l'infame' and
promotes tolerance. There is also an epitre against atheism,
containing his famous line 'Si Dieu n'existait pas, il faudrait
l'inventer'. There are attacks on abuses by the clergy and on
figures he considered the enemies of Enlightenment, including
Malebranche and Jean-Jacques Rousseau, but also a celebration of
the glories of French literature.
Il serait difficile d'exagerer l'importance de Turgot, controleur
general des finances de Louis XVI, pour les oeuvres de Voltaire en
1775-1776. Lorsque Voltaire n'est pas en train de louer ses
reformes, il s'adresse au roi et a son ministre en faveur du pays
de Gex et envisage d'interceder pour les serfs de Saint-Claude.
Meme apres la disgrace de Turgot, Voltaire projette une edition de
ses edits en son honneur. En meme temps, Voltaire ecrit sur les
civilisations chinoises et indiennes qu'il admire tant.
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