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Rh Gassendi devoted himself to the maintenance of a modernized form of the Epicurean doctrines, but he wrote mainly, if not entirely, in Latin. Another sceptical philosopher of a less scientific character was the physicist Gabriel Naudé (1600–1653), who, like many others of the philosophers of the time, was accused of atheism. But as none of these could approach Descartes in philosophical power and originality, so also none has even a fraction of his importance in the history of French literature. Descartes stands with Plato, and possibly Berkeley and Malebranche, at the head of all philosophers in respect of style; and in his case the excellence is far more remarkable than in others, inasmuch as he had absolutely no models, and was forced in a great degree to create the language which he used. The Discours de la méthode is not only one of the epoch-making books of philosophy, it is also one of the epoch-making books of French style. The tradition of his clear and perfect expression was taken up, not merely by his philosophical disciples, but also by Blaise Pascal (1623–1662) and the school of Port Royal, who will be noticed presently. The very genius of the Cartesian philosophy was intimately connected with this clearness, distinctness and severity of style; and there is something more than a fanciful contrast between these literary characteristics of Descartes, on the one hand, and the elaborate splendour of Bacon, the knotty and crabbed strength of Hobbes, and the commonplace and almost vulgar slovenliness of Locke. Of the followers of Descartes, putting aside the Port Royalists, by far the most distinguished, both in philosophy and in literature, is Nicolas Malebranche (1638–1715). His Recherche de la vérité, admirable as it is for its subtlety and its consecutiveness of thought, is equally admirable for its elegance of style. Malebranche cannot indeed, like his great master, claim absolute originality. But his excellence as a writer is as great as, if not greater than, that of Descartes, and the Recherche remains to this day the one philosophical treatise of great length and abstruseness which, merely as a book, is delightful to read—not like the works of Plato and Berkeley, because of the adventitious graces of dialogue or description, but from the purity and grace of the language, and its admirable adjustment to the purposes of the argument. Yet, for all this, philosophy hardly flourished in France. It was too intimately connected with theological and ecclesiastical questions, and especially with Jansenism, to escape suspicion and persecution. Descartes himself was for much of his life an exile in Holland and Sweden; and though the unquestionable orthodoxy of Malebranche, the strongly religious cast of his works, and the remoteness of the abstruse region in which he sojourned from that of the controversies of the day, protected him, other followers of Descartes were not so fortunate. Holland, indeed, became a kind of city of refuge for students of philosophy, though even in Holland itself they were by no means entirely safe from persecution. By far the most remarkable of French philosophical sojourners in the Netherlands was Pierre Bayle (1647–1706), a name not perhaps of the first rank in respect of literary value, but certainly of the first as regards literary influence. Bayle, after oscillating between the two confessions, nominally remained a Protestant in religion. In philosophy he in the same manner oscillated between Descartes and Gassendi, finally resting in an equally nominal Cartesianism. Bayle was, in fact, both in philosophy and in religion, merely a sceptic, with a scepticism at once like and unlike that of Montaigne, and differenced both by temperament and by circumstance—the scepticism of the mere student, exercised more or less in all histories, sciences and philosophies, and intellectually unable or unwilling to take a side. His style is hardly to be called good, being diffuse and often inelegant. But his great dictionary, though one of the most heterogeneous and unmethodical of compositions, exercised an enormous influence. It may be called the Bible of the 18th century, and contains in the germ all the desultory philosophy, the ill-ordered scepticism, and the critical but negatively critical acuteness of the Aufklärung.

We have said that the philosophical, theological and moral tendencies of the century, which produced, with the exception of its dramatic triumphs, all its greatest literary works, are almost inextricably intermingled. Its earliest years, however, bear in theological matters rather the complexion of the previous century. Du Perron and St Francis of Sales survived until nearly the end of its first quarter, and the most remarkable works of the latter bear the dates of 1608 and later. It was not, however, till some years had passed, till the counter-Reformation had reconverted the largest and most powerful portion of the Huguenot party, and till the influence of Jansenius and Descartes had time to work, that the extraordinary outburst of Gallican theology, both in pulpit and in press, took place. The Jansenist controversy may perhaps be awarded the merit of provoking this, as far as writing was concerned. The astonishing eloquence of contemporary pulpit oratory may be set down partly to the zeal for conversion of which du Perron and de Sales had given the example, partly to the same taste of the time which encouraged dramatic performances, for the sermon and the tirade have much in common. Jansenius himself, though a Dutchman by birth, passed much time in France, and it was in France that he found most disciples. These disciples consisted in the first place of the members of the society of Port Royal des Champs, a coterie after the fashion of the time, but one which devoted itself not to sonnets or madrigals but to devotional exercises, study and the teaching of youth. This coterie early adopted the Cartesian philosophy, and the Port Royal Logic was the most remarkable popular hand-book of that school. In theology they adopted Jansenism, and were in consequence soon at daggers drawn with the Jesuits, according to the polemical habits of the time. The most distinguished champions on the Jansenist side were Jean Duvergier de Hauranne, abbé de St Cyran (1581–1643), and Antoine Arnauld (1560–1619), but by far the most important literary results of the quarrel were the famous Provinciales of Pascal, or, to give them their proper title, Lettres écrites à un provincial. Their literary importance consists, not merely in their grace of style, but in the application to serious discussion of the peculiarly polished and quiet irony of which Pascal is the greatest master the world has ever seen. Up to this time controversy had usually been conducted either in the mere bludgeon fashion of the Scaligers and Saumaises—of which in the vernacular the Jesuit François Garasse (1585–1631) had already contributed remarkable examples to literary and moral controversy—or else in a dull and legal style, or lastly under an envelope of Rabelaisian buffoonery such as survives to a considerable extent in the Satire Ménippée. Pascal set the example of combining the use of the most terribly effective weapons with good humour, good breeding and a polished style. The example was largely followed, and the manner of Voltaire and his followers in the 18th century owes at least as much to Pascal as their method and matter do to Bayle. The Jansenists, attacked and persecuted by the civil power, which the Jesuits had contrived to interest, were finally suppressed. But the Provinciales had given them an unapproachable superiority in matter of argument and literature. Their other literary works were inferior, though still remarkable. Antoine Arnauld (the younger, often called “the great”) (1612–1694) and Pierre Nicole (1625–1695) managed their native language with vigour if not exactly with grace. They maintained their orthodoxy by writings, not merely against the Jesuits, but also against the Protestants such as the Perpétuité de la foi due to both, and the Apologie des Catholiques written by Arnauld alone. The latter, besides being responsible for a good deal of the Logic (L’Art de penser) to which we have alluded, wrote also much of a Grammaire générale composed by the Port Royalists for the use of their pupils; but his principal devotion was to theology and theological polemics. To the latter Nicole also contributed Les Visionnaires, Les Imaginaires and other works. The studious recluses of Port Royal also produced a large quantity of miscellaneous literary work, to which full justice has been done in Sainte-Beuve’s well-known volumes.

17th-Century Preachers.—When we think of Gallican theology during the 17th century, it is always with the famous pulpit orators of the period that thought is most busied. Nor is this