been a king who had made his people happy.

The English read with the highest satisfaction, and translated into their
tongue, the Elogium of Sir Isaac Newton, which M. de Fontenelle spoke in
the Academy of Sciences. M. de Fontenelle presides as judge over
philosophers; and the English expected his decision, as a solemn
declaration of the superiority of the English philosophy over that of the
French. But when it was found that this gentleman had compared Descartes
to Sir Isaac, the whole Royal Society in London rose up in arms. So far
from acquiescing with M. Fontenelle's judgment, they criticised his
discourse. And even several (who, however, were not the ablest
philosophers in that body) were offended at the comparison; and for no
other reason but because Descartes was a Frenchman.

It must be confessed that these two great men differed very much in
conduct, in fortune, and in philosophy.

Nature had indulged Descartes with a shining and strong imagination,
whence he became a very singular person both in private life and in his
manner of reasoning. This imagination could not conceal itself even in
his philosophical works, which are everywhere adorned with very shining,
ingenious metaphors and figures. Nature had almost made him a poet; and
indeed he wrote a piece of poetry for the entertainment of Christina,
Queen of Sweden, which however was suppressed in honour to his memory.

He embraced a military life for some time, and afterwards becoming a
complete philosopher, he did not think the passion of love derogatory to
his character. He had by his mistress a daughter called Froncine, who
died young, and was very much regretted by him. Thus he experienced
every passion incident to mankind.

He was a long time of opinion that it would be necessary for him to fly
from the society of his fellow creatures, and especially from his native
country, in order to enjoy the happiness of cultivating his philosophical
studies in full liberty.

Descartes was very right, for his contemporaries were not knowing enough
to improve and enlighten his understanding, and were capable of little
else than of giving him uneasiness.

He left France purely to go in search of truth, which was then persecuted
by the wretched philosophy of the schools. However, he found that reason
was as much disguised and depraved in the universities of Holland, into
which he withdrew, as in his own country. For at the time that the
French condemn