VIII. THE JOURNAL DES SAVANTS AND THE JOURNAL DE TRÉVOUX.32

VIII. THE JOURNAL DES SAVANTS AND THE JOURNAL DE TRÉVOUX.32

For a hundred persons who, in this country, read the “Revue des Deux Mondes,” how many are there who read the “Journal des Savants?” In France the authority of that journal is indeed supreme; but its very title frightens the general public, and its blue cover is but seldom seen on the tables of the salles de lecture. And yet there is no French periodical so well suited to the tastes of the better class of readers in England. Its contributors are all members of the Institut de France; and, if we may measure the value of a periodical by the honor which it reflects on those who form its staff, no journal in France can vie with the “Journal des Savants.” At the present moment we find on its roll such names as Cousin, Flourens, Villemain, Mignet, Barthélemy Saint-Hilaire, Naudet, Prosper Mérimé, Littré, Vitet—names which, if now and then seen on the covers of the “Revue des Deux Mondes,” the “Revue Contemporaine,” or the “Revue Moderne,” confer an exceptional lustre on these fortnightly or monthly issues. The articles which are [pg 193] admitted into this select periodical may be deficient now and then in those outward charms of diction by which French readers like to be dazzled; but what in France is called trop savant, trop lourd, is frequently far more palatable than the highly spiced articles which are no doubt delightful to read, but which, like an excellent French dinner, make you almost doubt whether you have dined or not. If English journalists are bent on taking for their models the fortnightly or monthly contemporaries of France, the “Journal des Savants” might offer a much better chance of success than the more popular revues. We should be sorry indeed to see any periodical published under the superintendence of the “Ministre de l'Instruction Publique,” or of any other member of the Cabinet; but, apart from that, a literary tribunal like that formed by the members of the “Bureau du Journal des Savants” would certainly be a great benefit to literary criticism. The general tone that runs through their articles is impartial and dignified. Each writer seems to feel the responsibility which attaches to the bench from which he addresses the public, and we can of late years recall hardly any case where the dictum of “noblesse oblige” has been disregarded in this the most ancient among the purely literary journals of Europe.

The first number of the “Journal des Savants” was published more than two hundred years ago, on the 5th of January, 1655. It was the first small beginning in a branch of literature which has since assumed immense proportions. Voltaire speaks of it as “le père de tous les ouvrages de ce genre, dont l'Europe est aujourd'hui remplie.” It was published at first once a week, every Monday; and the responsible editor was M. de Sallo, who, in order to avoid the [pg 194] retaliations of sensitive authors, adopted the name of Le Sieur de Hedouville, the name, it is said, of his valet de chambre. The articles were short, and in many cases they only gave a description of the books, without any critical remarks. The Journal likewise gave an account of important discoveries in science and art, and of other events that might seem of interest to men of letters. Its success must have been considerable, if we may judge by the number of rival publications which soon sprang up in France and in other countries of Europe. In England, a philosophical journal on the same plan was started before the year was over. In Germany, the “Journal des Savants” was translated into Latin by F. Nitzschius in 1668, and before the end of the seventeenth century the “Giornale de' Letterati” (1668), the “Bibliotheca Volante” (1677), the “Acta Eruditorum” (1682), the “Nouvelles de la République des Lettres” (1684), the “Bibliothèque Universelle et Historique” (1686), the “Histoire des Ouvrages des Savants” (1687), and the “Monatliche Unterredungen” (1689), had been launched in the principal countries of Europe. In the next century it was remarked of the journals published in Germany, “Plura dixeris pullulasse brevi tempore quam fungi nascuntur unâ nocte.”

Most of these journals were published by laymen, and represented the purely intellectual interests of society. It was but natural, therefore, that the clergy also should soon have endeavored to possess a journal of their own. The Jesuits, who at that time were the most active and influential order, were not slow to appreciate this new opportunity for directing public opinion, and they founded in 1701 their famous journal, the “Mémoires de Trévoux.” Famous indeed it [pg 195] might once be called, and yet at present how little is known of that collection! how seldom are its volumes called for in our public libraries! It was for a long time the rival of the “Journal des Savants.” Under the editorship of Le Père Berthier it fought bravely against Diderot, Voltaire, and other heralds of the French Revolution. It weathered even the fatal year of 1762, but, after changing its name, and moderating its pretensions, it ceased to appear in 1782. The long rows of its volumes are now piled up in our libraries likes rows of tombstones, which we pass by without even stopping to examine the names and titles of those who are buried in these vast catacombs of thought.

It was a happy idea that led the Père P. C. Sommervogel, himself a member of the order of the Jesuits, to examine the dusty volumes of the “Journal de Trévoux,” and to do for it the only thing that could be done to make it useful once more, at least to a certain degree, namely, to prepare a general index of the numerous subjects treated in its volumes, on the model of the great index, published in 1753, of the “Journal des Savants.” His work, published at Paris in 1865, consists of three volumes. The first gives an index of the original dissertations; the second and third, of the works criticised in the “Journal de Trévoux.” It is a work of much smaller pretensions than the index to the “Journal des Savants;” yet, such as it is, it is useful, and will amply suffice for the purposes of those few readers who have from time to time to consult the literary annals of the Jesuits in France.

The title of the “Mémoires de Trévoux” was taken from the town of Trévoux, the capital of the principality of Dombes, which Louis XIV. had conferred on the Duc de Maine, with all the privileges of a sovereign. [pg 196] Like Louis XIV., the young prince gloried in the title of a patron of art and science, but, as the pupil of Madame de Maintenon, he devoted himself even more zealously to the defense of religion. A printing-office was founded at Trévoux, and the Jesuits were invited to publish a new journal, “où l'on eût principalement en vûë la défense de la religion.” This was the “Journal de Trévoux,” published for the first time in February, 1701, under the title of “Mémoires pour l'Histoire des Sciences et des Beaux Arts, recueillis par l'ordre de Son Altesse Sérénissime, Monseigneur Prince Souverain de Dombes.” It was entirely and professedly in the hands of the Jesuits, and we find among its earliest contributors such names as Catrou, Tournemine, and Hardouin. The opportunities for collecting literary and other intelligence enjoyed by the members of that order were extraordinary. We doubt whether any paper, even in our days, has so many intelligent correspondents in every part of the world. If any astronomical observation was to be made in China or America, a Jesuit missionary was generally on the spot to make it. If geographical information was wanted, eye-witnesses could write from India or Africa to state what was the exact height of mountains or the real direction of rivers. The architectural monuments of the great nations of antiquity could easily be explored and described, and the literary treasures of India or China or Persia could be ransacked by men ready for any work that required devotion and perseverance, and that promised to throw additional splendor on the order of Loyola. No missionary society has ever understood how to utilize its resources in the interest of science like the Jesuits; and if our own missionaries may on many points take [pg 197] warning from the history of the Jesuits, on that one point at least they might do well to imitate their example.

Scientific interests, however, were by no means the chief motive of the Jesuits in founding their journal, and the controversial character began soon to preponderate in their articles. Protestant writers received but little mercy in the pages of the “Journal de Trévoux,” and the battle was soon raging in every country of Europe between the flying batteries of the Jesuits and the strongholds of Jansenism, of Protestantism, or of liberal thought in general. Le Clerc was attacked for his “Harmonia Evangelica;” Boileau even was censured for his “Epître sur l'Amour de Dieu.” But the old lion was too much for his reverend satirists. The following is a specimen of his reply:—

“Mes Révérends Pères en Dieu,

Et mes confrères en Satire.

Dans vos Escrits dans plus d'un lieu

Je voy qu'à mes dépens vous affectés de rire;

Mais ne craignés-vous point, que pour rire de Vous,

Relisant Juvénal, refeuilletant Horace,

Je ne ranime encor ma satirique audace?

Grands Aristarques de Trévoux,

N'allés point de nouveau faire courir aux armes,

Un athlète tout prest à prendre son congé,

Qui par vos traits malins au combat rengagé

Peut encore aux Rieurs faire verser des larmes.

Apprenés un mot de Régnier,

Notre célèbre Devancier,

Corsaires attaquant Corsaires

No font pas, dit-il, leurs affaires.”

Even stronger language than this became soon the fashion in journalistic warfare. In reply to an attack on the Marquis Orsi, the “Giornale de' Letterati d'Italia” accused the “Journal de Trévoux” of menzogna and impostura, and in Germany the “Acta Eruditorum Lipsiensium” poured out even more violent [pg 198] invectives against the Jesuitical critics. It is wonderful how well Latin seems to lend itself to the expression of angry abuse. Few modern writers have excelled the following tirade, either in Latin or in German:—

“Quæ mentis stupiditas! At si qua est, Jesuitarum est.... Res est intoleranda, Trevoltianos Jesuitas, toties contusos, iniquissimum in suis diariis tribunal erexisse, in eoque non ratione duce, sed animi impotentia, non æquitatis legibus, sed præjudiciis, non veritatis lance, sed affectus aut odi pondere, optimis exquisitissimisque operibus detrahere, pessima ad cœlum usque laudibus efferre: ignaris auctoribus, modo secum sentiant, aut sibi faveant, ubique blandiri, doctissimos sibi non plane pleneque deditos plus quam canino dente mordere.”

What has been said of other journals was said of the “Journal de Trévoux:”—

“Les auteurs de ce journal, qui a son mérite, sont constants à louer tous les ouvrages de ceux qu'ils affectionnent, et pour éviter une froide monotonie, ils exercent quelquefois la critique sur les écrivans à qui rien ne les oblige de faire grâce.”

It took some time before authors became at all reconciled to these new tribunals of literary justice. Even a writer like Voltaire, who braved public opinion more than anybody, looked upon journals, and the influence which they soon gained in France and abroad, as a great evil. “Rien n'a plus nui à la littérature,” he writes, “plus répandu le mauvais goût, et plus confondu le vrai avec le faux.” Before the establishment of literary journals, a learned writer had indeed little to fear. For a few years, at all events, he was allowed to enjoy the reputation of having published a book; and this by itself was considered a great distinction by the world at large. Perhaps his book was never noticed at all, or, if it was, it was only criticised in one of those elaborate letters which the learned men of the [pg 199] sixteenth and seventeenth centuries used to write to each other, which might be forwarded indeed to one or two other professors, but which never influenced public opinion. Only in extreme cases a book would be answered by another book, but this would necessarily require a long time; nor would it at all follow that those who had read and admired the original work would have an opportunity of consulting the volume that contained its refutation. This happy state of things came to an end after the year 1655. Since the invention of printing, no more important event had happened in the republic of letters than the introduction of a periodical literature. It was a complete revolution, differing from other revolutions only by the quickness with which the new power was recognized even by its fiercest opponents.

The power of journalism, however, soon found its proper level, and the history of its rise and progress, which has still to be written, teaches the same lesson as the history of political powers. Journals which defended private interests, or the interests of parties, whether religious, political, or literary, never gained that influence which was freely conceded to those who were willing to serve the public at large in pointing out real merit wherever it could be found, and in unmasking pretenders, to whatever rank they might belong. The once all-powerful organ of the Jesuits, the “Journal de Trèvoux,” has long ceased to exist, and even to be remembered; the “Journal des Savants” still holds, after more than two hundred years, that eminent position which was claimed for it by its founder, as the independent advocate of justice and truth.

1866.

[pg 200]