The volume opens with an entry on 'Style' that is less a definition than a historical complaint: Voltaire notes that no French book achieved good style until Pascal's Provincial Letters in 1654, and that subsequent writers misapplied rhetorical registers—Balzac's epistolary tone for funeral orations, physical treatises in epic style. He insists that style must suit the subject, mocking a funeral description that inflates plain events with classical flourishes. The entry establishes Voltaire's critical method: he judges works by their fit between language and content, not by abstract rules.

Style as a Measure of Literary History

Voltaire's entry on 'Style' is a compressed literary history of France. He singles out three milestones: Pascal's Provincial Letters (1654) as the first book in good style; the Abbé St. Réal's Conspiracy of Venice as the first history in a suitable tone; and Pellisson's memoir for Fouquet as the first to adopt a true Ciceronian style. These judgments are not neutral—they imply that most earlier French writing failed to match form to function. Voltaire's own prose in this entry enacts his principle: he moves from historical claim to specific example to satirical imitation, all without grandiosity. The reader should note how Voltaire practices what he preaches, using concrete failures to illustrate his standard.

The Dialogue on Virtue: Structure and Stakes

The second excerpt shifts from literary criticism to moral philosophy, cast as a dialogue between an Honest Man and a Theologian. The form itself is a stylistic choice: Voltaire avoids treatise-like abstraction by staging a debate. The Honest Man defines virtue solely as beneficence toward others, dismissing faith, hope, and charity as either involuntary or self-interested. The Theologian counters with Juvenal's line on reward, and the Honest Man replies with Racine's Britannicus to argue that virtue can be its own reward. The exchange is brisk, with each speaker quoting classical or French authorities. Voltaire does not resolve the debate; instead, he lets the Honest Man's final position—that virtue is a 'commerce of good actions'—stand as a provocative reduction.

Quotations as Weapons in Philosophical Argument

Both entries rely heavily on embedded quotations, but they serve different purposes. In 'Style,' Voltaire quotes Balzac, Houteville, and an unnamed funeral oration to illustrate bad practice; the quotations are evidence of failure. In 'Virtue,' the Honest Man and Theologian quote Juvenal and Racine to support opposing views. The Juvenal line—'if the gain you take away, to virtue who will homage pay'—is used by the Theologian to argue that virtue requires reward, while the Honest Man's Racine passage describes the pleasure of being loved for good deeds. Voltaire does not annotate these quotations; he lets them clash. Readers should watch how the same classical authority can be turned to different ends, and how Voltaire uses literary texts as philosophical data.

The Saint Versus the Virtuous Person

Near the end of the 'Virtue' entry, the Honest Man draws a sharp distinction between a saint and a virtuous person. A hermit who fasts and prays in solitude, he says, is 'holy' but not 'virtuous,' because virtue requires social benefit. The example is pointed: St. Bruno, founder of the Carthusians, is called a saint for his asceticism, but would be virtuous only if he had 'made peace in families' or 'assisted the indigent.' This distinction is central to Voltaire's ethical framework. Virtue is relational, not solitary; it is measured by effects on others, not by personal piety. The passage anticipates the Enlightenment emphasis on social utility and implicitly criticizes monastic withdrawal. Voltaire does not deny the value of holiness, but he redefines virtue as a worldly, active good.

These two entries—'Style' and 'Virtue'—display Voltaire's characteristic method: he uses historical examples, literary quotations, and dialogue to challenge received ideas. The reader will find that the dictionary form is a pretext for argument, not a neutral reference. Pay attention to how Voltaire selects his authorities and how he structures his entries as miniature debates. The volume rewards those who read it as a series of provocations rather than a systematic treatise.