The triumph of truth

In my work on the digital Voltaire iconography database, I frequently stumble across portraits of Voltaire which are particularly unexpected, funny, or have an interesting story to them. Sir Joshua Reynolds’ The Triumph of Truth, which hangs in Marischal College, Aberdeen, is a personal favourite.

The Triumph of Truth is a portrait of James Beattie (1735–1803), a Scottish poet, philosopher, and Professor of Moral Philosophy. The book under his left arm, entitled ‘Truth’, and the title of the painting both refer to the Essay on the Nature and Immutability of Truth, which Beattie published in 1770. It was well received, earning Beattie both a royal pension and an honorary doctorate in law from the University of Oxford.

James Beattie, by Joshua Reynolds

Dr James Beattie (1735-1803), by Sir Joshua Reynolds. (University of Aberdeen)

Although Beattie is rather splendid in his new doctoral robes, what draws our eye is the glowing Angel of Truth striking down three grotesque, dishevelled figures in the background. It is a powerful image and strong statement; Beattie’s thought becomes a superhuman, heavenly force, striking down the enemies of truth and faith. But who are these three villains? Beattie claimed they represented Prejudice, Scepticism, and Folly – and yet, the central figure of the three seems too familiar to be mere allegory. His chin and arms may be a little strong, but his sharp eyes and wry smirk hint at his true identity. On 22 February 1774 Reynolds wrote to Beattie, explaining:

‘there is only a figure covering his face with his hands which they may call Hume, or anybody else; it is true it has a tolerable broad back. As for Voltaire, I intended he should be one of the group.’

It is, then, Voltaire who is being struck down by the angel. This comes as no real surprise; Beattie’s Essay on Truth was heavily critical of both Hume and Voltaire, writing of Voltaire:

‘He has dwindled from a genius of no common magnitude into a paltry book-maker; and now thinks he does great and terrible things, by retailing the crude and long exploded notions of the freethinkers of the last age […] as nothing but the monstrous maw of an illiterate infidel can either digest or endure.’

Beattie was criticised during his career for ad hominem attacks of his opponents; Reynolds’ rather unflattering depictions of Voltaire and Hume with his ‘broad back’ are extensions of that. Beattie’s most unflattering portrait of Voltaire, however, is not to be found on canvas, but in a manuscript.

In the late 1760s, Beattie wrote The Castle of Scepticism, a prose allegory against Voltaire and Hume. Although not published in Beattie’s lifetime, it was circulated privately among British men and women of letters. It is a dream narrative; Beattie falls asleep while reading ‘one of the volumes of Mr Hume’s excellent Essays’ and enters a place known as The Land of Truth. Here he meets a series of increasingly silly and arrogant characters (among them ‘the Earl of Sneer’ and ‘lord viscount Bigwords’, who can be identified as the Earl of Shaftesbury and Viscount Bolingbroke respectively), who sacrifice Common Sense at the Temples of Ignorance, Self-Conceit, Fashion, Licentiousness, Ambition, and Hypothesis, and blindly follow the ‘Great Oracle’ (Hume) and ‘the Orator’ (Voltaire).

Beattie’s Voltaire is ‘a lean little old man, with his face screwed into a strange sarcastic grin’. He does not make the best first impression:

‘“Sir,” replied he, his eye glistening with inexpressible rage and disdain, “my name is Voltaire – you must have heard of me, I suppose; blockhead as you are, you must have heard of the greatest genius that ever appeared upon earth.”’

Despite this overwhelming braggadocio, Beattie’s Voltaire is surrounded by an army of followers, clamouring to hear what he has to say. He recites Candide to the waiting crowd:

‘Here he began a very tedious tale, where it seemed hard to determine, whether obscenity or blasphemy, whether absurd fiction or bad composition, was most prevalent. The audience laughed often, and the speaker almost continually.’

Beattie, unimpressed, soon leaves Voltaire and continues his journey; despite being waylaid by various unsavoury types, not least of all a blunderbuss-wielding Thomas Hobbes, he eventually makes it back to the waking world unscathed.

Beattie’s portrait of Voltaire is, much like Reynolds’, exaggerated and grotesque – yet it is all the more recognisable for it, even (or perhaps particularly) to Voltaire’s supporters. Beattie’s condemnation of Voltaire as an arrogant man, laughing at his own jokes, although critical, may still draw a smile from those who enjoy his work; a keen reader of Candide can certainly imagine a playful author chuckling to himself as he heaps increasingly implausible miseries upon his characters. His lean frame, glistening eyes and sarcastic grin are also instantly recognisable to both supporters and critics; even in his youth, Voltaire describes himself as ‘maigre, long, sec et décharné’ (summer 1716, D37), while Bernstorff’s impression of an older Voltaire is almost identical to Beattie’s: ‘La vivacité de ses yeux et son souris [sic] malin m’ont frappé’ (24 April 1755, D6253).

These same features – bright eyes, wry smile, a biting sense of humour – seem to crop up again in both written and visual portraits of Voltaire, not just in the flattering, even reverent works of the likes of La Tour and Pigalle, but in the satirising depictions of critics like Reynolds, Beattie, and Gillray. It is this that makes Beattie and Reynolds’ depictions of Voltaire, like many critical portraits of Voltaire, so interesting and so familiar; these recurring traits of intelligence, sarcasm, and sharp wit, acknowledged by Voltairophiles and Voltairophobes alike, begin to hint at a consistent thread of character and of physiognomy which can be identified across the depth and breadth of his iconography.

Josie Dyster, Research Assistant, Voltaire Foundation, Oxford

(Josie is a research assistant in the Digital Enlightenment. She is currently building on existing research by Professor Samuel Taylor (St Andrews) to create a digital Voltaire iconography database.)

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