influence; the Leibniz his own age knew was the Leibniz of the _Theodicy_.
Then in the second place, the _Theodicy_ itself is peculiarly rich in
historical material. It reflects the world of men and books which Leibniz
knew; it expresses the theological setting of metaphysical speculation
which still predominated in the first years of the eighteenth century.

Leibniz is remembered for his philosophy; he was not a professional
philosopher. He was offered academic chairs, but he declined them. He was a
gentleman, a person of means, librarian to a reigning prince, and
frequently employed in state affairs of trust and importance. The librarian
might at any moment become the political secretary, and offer his own
contributions to policy. Leibniz was for the greater part of his active
life the learned and confidential servant of the House of Brunswick; when
the Duke had nothing better to do with him, he set him to research into
ducal history. If Leibniz had a profession in literature, it was history
rather than philosophy. He was even more closely bound to the interests of
his prince than John Locke was to those of the Prince of Orange. The Houses
of Orange and of Brunswick were on the same side in the principal contest
which divided Europe, the battle between Louis XIV and his enemies. It was
a turning-point of the struggle when the Prince of Orange supplanted
Louis's Stuart friends on the English throne. It was a continuation of the
same movement, when Leibniz's master, George I, succeeded to the same
throne, and frustrated the restoration of the Stuart heir. Locke returned
to England in the wake of the Prince of Orange, and became the [9]
representative thinker of the régime. Leibniz wished to come to the English
court of George I, but was unkindly ordered to attend to the duties of his
librarianship. So he remained in Hanover. He was then an old man, and
before the tide of favour had turned, he died.

Posterity has reckoned Locke and Leibniz the heads of rival sects, but