refreshing.  ‘What,’ said he, ’my poor, little, good fellow, they sent you to the galleys!  What did they mean to do with you?  What a conscience they must have to put in fetters and chain to the oar a man who had committed no crime beyond praying to God in bad French!’ He turned several times to me, denouncing persecution.  He summoned into his room some persons who were staying with him, that they might share the joy he felt at seeing poor little Chaumont, who, though perfectly well attired for his condition, was quite astonished to find himself so well received.  There was nobody, down to an ex-Jesuit, Father Adam, who did not come forward to congratulate him.”

Innate love of justice and horror of fanaticism had inspired Voltaire with his zeal on behalf of persecuted Protestants; a more personal feeling, a more profound sympathy, caused his grief and his dread when Chevalier de la Barre, accused of having mutilated a crucifix, was condemned, in 1766, to capital punishment; the scepticism of the eighteenth century had sudden and terrible reactions towards fanatical violence, as a protest and a pitiable struggle against the doubt which was invading it on all sides; the chevalier was executed; he was not twenty years old.  He was an infidel and a libertine, like the majority of the young men of his day and of his age; the crime he expiated so cruelly was attributed to reading bad books, which had corrupted him.  “I am told,” writes Voltaire to D’Alembert, “that they said at their examination that they had been led on to the act of madness they committed by the works of the Encyclopaedists.  I can scarcely believe it; these madmen don’t read; and certainly no philosopher would have counselled profanation.  The matter is important; try to get to the bottom of so odious and dangerous a report.”  And, at another time, to Abbe Morellet, “You know that Councillor Pasquier said in full Parliament that the young men of Abbeville who were put to death had imbibed their impiety in the school and the works of the modern philosophers. . . .  They were mentioned by name; it is a formal denunciation. . . .  Wise men, under such terrible circumstances, should keep quiet and wait.”

Whilst keeping quiet, Voltaire soon grew frightened; he fancied himself arrested even on the foreign soil on which he had sought refuge.  “My heart is withered,” he exclaims, “I am prostrated, I am tempted to go and die in some land where men are less unjust.”  He wrote to the Great Frederick, with whom he had resumed active correspondence, asking him for an asylum in the town of Cleves, where he might find refuge together with the persecuted philosophers.  His imagination was going wild.  “I went to him,” says the celebrated physician, Tronchin, an old friend of his; “after I had pointed out to him the absurdity of his fearing that, for a mere piece of imprudence, France would come and seize an old man on foreign soil to shut him up in the Bastille, I ended by expressing my astonishment that a head like his should be deranged to the extent I saw it was.  Covering his eyes with his clinched hands and bursting into tears, ‘Yes, yes, my friend, I am mad!’ was all he answered.  A few days afterwards, when reflection had driven away fear, he would have defied all the powers of malevolence.”