FONTENELLE, Bernardle Bo vier de (1657-1757), author of the Dialogues des Morts, Entretiens sur la Pluralité des Mondes, &c., was born at Rouen on the 11th of February 1657, and died at Paris on the 9th of January 1757, having thus very nearly attained the age of 100 years. His father was an advocate settled in Rouen, his mother a sister of the great Corneille. He was educated at the college of the Jesuits in his native city, and distinguished himself by the extraordinary precocity, as well as the amazing versatility, of his talents. His teachers, who readily appreciated these, were anxious to allure him into their order, but his father had designed him for the bar, and an advocate accordingly he became; but, having lost the first cause which was entrusted to him, he soon abandoned law in disgust and gave himself wholly to literary pursuits. His attention was first directed to poetical composition; and more than once he competed for the poetry prizes of the French Academy, but never with success. He had also the sorrow of witnessing, in 1680, the total failure of his tragedy Aspar, a failure which was all the more mortifying because, for the purpose of annoying Racine, Thomas Corneille had previously sounded forth in the Mercure the praises of his nephew as the most gifted of all the younger dramatists. Fontenelle afterwards acknowledged the justice of the public verdict by burning his unfortunate drama, of which nothing but the name now survives. But for several years he persisted in the belief that poetry was his true vocation, and continued to produce dramatic compositions, the mediocrity of which, considering the author’s real talent, is positively astonishing. His opera of Thetis et Pêlée, though highly praised by Voltaire, cannot be said to rise much above ...the others; and it is significant that of all his dramatic works, not one has kept the stage. His Poésies Pastorales have no greater claim to permanent repute, being characterized by stiffness and affectation; and the utmost that can be said for his poetry in general is that it displays much of the limae labor, great purity of diction, and occasional felicity of expression. It was by his Dialogues des Morts, published in 1683, that Fontenelle first established a genuine claim to high literary rank; and that claim was very much enhanced three years later by the appearance of the Entretiens sur la Pluralité des Mondes, a work which was among the very first to illustrate the possibility of being scientific without being either uninteresting or unintelligible to the ordinary reader. It was precisely the kind of work which Fontenelle was capable of executing well, both from the natural bent of his intellect and from the course of his previous studies. His object was to popularize among his countrymen the astronomical theories of Descartes; and it may well be doubted if that philosopher ever ranked a more ingenious or successful expounder among the number of his disciples. Hitherto Fontenelle had continued to reside in Rouen, but in 1687 he removed to Paris for permanent residence there; and in the same year he published his Histoire des Oracles, a book which made a considerable noise in the theological as well as in the philosophical world. It was not so much an original work as a reduction from the Latin of Van Dale, and consisted of two essays, the first of which was designed to prove that oracles were not given by the supernatural agency of demons, and the second, that they did not cease with the birth of Christ. The clearness and precision of the style, and the smooth flow of the reasoning in this treatise, have been always much admired. It excited the suspicion of the church, however, and a Jesuit, by name Bιltus, published a ponderous refutation of it; but the peace-loving disposition of its author impelled him to leave his opponent unanswered. He was too busy, he wrote to Leclerc, and added, “Enfin, je n’ai point du tout l’humeur polémique, et toutes les querelles me déplaisent. J’aime mieux que le diable ait été prophète, puisque le père jésuite le veut, et qu’il croit cela plus orthodoxe.” To the following year (1688) belongs his Digression sur les Anciens et les Modernes, in which he took the modem side in a somewhat unnecessary controversy then raging; his Doutes sur le Système Physique des Causes Occasionelles (against Malebranche) appeared shortly afterwards. In 1691 he was received into the French Academy in spite of the determined efforts of Racine and Boileau, who on four previous occasions had secured his rejection. He subsequently was admitted a member both of the Academy of Inscriptions and of the Academy of Sciences; and in 1699 he became perpetual secretary to the latter body. This office he actually held for the long period of forty-two years; and it was in this official capacity that he wrote the Histoire de Γ Académie des Sciences, containing extracts and analyses of the proceedings, and also the Eloges of the members. These last are written with great simplicity and delicacy; while of the prefaces to the Histoire, Sainte-Beuve declares that in them “il à atteint à une véritable perfection, encore agréable et presque sévère.” The only other works of Fontenelle that require to be mentioned are his Géométrie de Γ Infini and his Apologie des Tourbillons. Of the former, his Academy composition, he himself is reported to have said (so far, justly)—“There, now, is a book which only eight men in Europe can understand, and the author is not one of the eight.” Fontenelle forms a link of connexion between two very widely different periods of French literature, that of Corneille, Racine, and Boileau on the one hand, and that of Voltaire, D’Alembert, and Diderot on the other. It is not in virtue of his great age alone that this can be said of him; he actually had much in common with the beaux esprits of the 17th century, as well as with the philosophes of the 18th. But it is to the latter rather than to the former period that he properly belongs; and it is not a little significant that while as a poet and man of fashion he was “the butt of all the clever men in Paris” during the first fifty years of his life, he latterly came to be “a force and an authority in the intellectual life” of the period. He has no claim to be regarded as a genius; but, as Sainte-Beuve has said, he well deserves a place “dans la classe des esprits infiniments distingués ”— distinguished, however, it ought to be added by intelligence rather than by intellect, and less by the power of saying much than by the power of saying a little well. In personal character he has sometimes been described as having been revoltingly heartless; and it is abundantly plain that he was singularly incapable of feeling strongly the more generous emotions—a misfortune, or a fault, which revealed itself in many ways. “Il faut avoir de l’âme pour avoir du goût” But the cynical expressions of such a man are not to be taken too literally; and the mere fact that he lived and died in the esteem of many friends suffices to show that the theoretical selfishness which he sometimes professed cannot have been consistently and at all times carried into practice.
There have been several collective editions of Fontenelle’s works. The best are those of Paris, in 8 vols. 8vo, 1790, and 5 vols. 8vo, 1825. Some of his separate works have been very frequently reprinted and also translated. The Pluralité des Mondes was translated into modem Greek in 1794. Sainte-Beuve has an interesting essay on Fontenelle, with several useful references, in the Causeries du Lzιndi, vol. iii.
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