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Diderot and the Encyclopaedists, Volume 2, a non-fiction book by John Morley |
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Chapter 4. St. Petersburg And The Hague |
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_ CHAPTER IV. ST. PETERSBURG AND THE HAGUE "What would you say of the owner of an immense palace, who should spend all his life in going up from the cellars to the attics, and going down from attics to cellar, instead of sitting quietly in the midst of his family? That is the image of the traveller." Yet Diderot, whose words these are, resolved at the age of sixty to undertake no less formidable a journey than to the remote capital on the shores of the Neva. It had come into his head, or perhaps others had put it into his head, that he owed a visit to his imperial benefactress whose bounty had rendered life easier to him. He had recently made the acquaintance of two Russian personages of consideration. One of them was the Princess Dashkow, who was believed to have taken a prominent part in that confused conspiracy of 1762, which ended in the murder of Peter III. by Alexis Orloff, and the elevation of Catherine II. to the throne. Her services at that critical moment had not prevented her disgrace, if indeed they were not its cause, and in 1770 the Princess set out on her travels. Horace Walpole has described the curiosity of the London world to see the Muscovite Alecto, the accomplice of the northern Athaliah, the amazon who had taken part in a revolution when she was only nineteen. In England she made a pleasant impression, in spite of eyes of "a very Catiline fierceness." She was equally delighted with England, and when she went on from London to Paris, she took very little trouble to make friends in the capital of the rival nation. Diderot seems to have been her only intimate. The Princess (1770) called nearly every afternoon at his door, carried him off to dinner, and kept him talking and declaiming until the early hours of the next morning. The "hurricanes of his enthusiastic nature" delighted her, and she remembered for years afterwards how on one occasion she excited him to such a pitch that he sprang from his chair as if by machinery, strode rapidly up and down the room, and spat upon the floor with passion.[66] [66] Memoirs of Princess Dashkoff (vol. ii.). By Mrs. Bradford, an English companion and friend of the Princess. (London, 1840.) See Diderot's account of her, Oeuv., xvii. 487. Compare Horace Walpole's Letters, v. 266.
[67] Oeuv., xviii. 239.Diderot set out on his expedition some time in the summer of 1773--the date also of Johnson's memorable tour to the Hebrides--and his first halt was at the Dutch capital, then at the distance of a four days' journey from Paris. Here he remained for many weeks, in some doubt whether or not to persist in the project of a more immense journey. He passed most of his time with the Prince and Princess Galitzin, as between a good brother and a good sister. Their house, he notices, had once been the residence of Barneveldt. Men like Diderot are the last persons to think of their own historic position, else we might have expected to find him musing on the saving shelter which this land of freedom and tolerance had given to more than one of his great precursors in the literature of emancipation. Descartes had found twenty years of priceless freedom (1629-1649) among the Dutch burghers. The ruling ideas of the Encyclopaedia came in direct line from Bayle (d. 1706) and Locke (d. 1704), and both Bayle and Locke, though in different measures, owed their security to the stout valour with which the Dutch defended their own land, and taught the English how to defend theirs, against the destructive pretensions of Catholic absolutism. Of these memories Diderot probably thought no more than Descartes thought about the learning of Grotius or the art of Rembrandt. It was not the age, nor was his the mind, for historic sentimentalism. "The more I see of this country," he wrote to his good friends in Paris, "the more I feel at home in it. The soles, fresh herrings, turbot, perch, are all the best people in the world. The walks are charming; I do not know whether the women are all very sage, but with their great straw hats, their eyes fixed on the ground, and the enormous fichus spread over their bosoms, they have the air of coming back from prayers or going to confession." Diderot did not fail to notice more serious things than this. His remarks on the means of travelling with most profit are full of sense, and the account which he wrote of Holland shows him to have been as widely reflective and observant as we should have expected him to be.[70] It will be more convenient to say something on this in connection with the stay which he again made at the Hague on his return from his pilgrimage to Russia. [70] Oeuv., xviii. 365, 471. After many hesitations the die was cast. Nariskin, a court chamberlain, took charge of the philosopher, and escorted him in an excellent carriage along the dreary road that ended in the capital reared by Peter the Great among the northern floods. It is worth while to digress for a few moments, to mark shortly the difference in social and intellectual conditions between the philosopher's own city and the city for which he was bound, and to touch on the significance of his journey. We can only in this way understand the position of the Encyclopaedists in Europe, and see why it is interesting to the student of the history of Western civilisation to know something about them. It is impossible to have a clear idea of the scope of the revolutionary philosophy, as well as of the singular pre-eminence of Paris over the western world, until we have placed ourselves, not only at Ferney and Grandval, and in the parlours of Madame Geoffrin and Mademoiselle Lespinasse, but also in palaces at Florence, Berlin, Vienna, and St. Petersburg. From Holland with its free institutions, its peaceful industry, its husbanded wealth, its rich and original art, its great political and literary tradition, to go to Russia was to measure an arc of Western progress, and to retrace the steps of the genius of civilisation. The political capital of Russia represented a forced and artificial union between old and new conditions. In St. Petersburg, says an onlooker, were united the age of barbarism and the age of civilisation, the tenth century and the eighteenth, the manners of Asia and the manners of Europe, the rudest Scythians and the most polished Europeans, a brilliant and proud aristocracy and a people sunk in servitude. On one side were elegant fashions, magnificent dresses, sumptuous repasts, splendid feasts, theatres like those which gave grace and animation to the select circles of London or Paris: on the other side, shopkeepers in Asiatic dress, coachmen, servants, and peasants clad in sheepskins, wearing long beards, fur caps, and long fingerless gloves of skin, with short axes hanging from their leathern girdles. The thick woollen bands round their feet and legs resembled a rude cothurnus, and the sight of these uncouth figures reminded one who had seen the bas-reliefs on Trajan's column at Rome, of the Scythians, the Dacians, the Goths, the Roxolani, who had been the terror of the Empire.[71] Literary cultivation was confined to almost the smallest possible area. Oriental as Russia was in many respects, it was the opposite of oriental in one: women were then, as they are still sometimes said to be in Russia, more cultivated and advanced than men. Many of them could speak half a dozen languages, could play on several instruments, and were familiar with the works of the famous poets of France, Italy, and England. Among the men, on the contrary, outside of a few exceptional families about the court, the vast majority were strangers to all that was passing beyond the limits of their own country. The few who had travelled and were on an intellectual level with their century, were as far removed from the rest of their countrymen as Englishmen are removed from Iroquois. [71] Segur's Mem., ii. 230.To paint the court of Catherine in its true colours it has been said that one ought to have the pen of Procopius. It was a hot-bed of corruption, intrigue, jealousy, violence, hatred. One day, surrounded by twenty-seven of her courtiers, Catherine said: "If I were to believe what you all say about one another, there is not one of you who does not richly deserve to have his head cut off." A certain princess was notorious for her inhuman barbarity. One day she discovered that one of her attendants was with child; in a frenzy she pursued the hapless Callisto from chamber to chamber, came up with her, dashed in her skull with a heavy weapon, and finally in a delirium of passion ripped up her body. When two nobles had a quarrel, they fell upon one another then and there like drunken navvies, and Potemkin had an eye gouged out in a court brawl. Such horrors give us a measure of the superior humanity of Versailles, and enable us also in passing to see how duelling could be a sign of a higher civilisation. The reigning passions were love of money and the gratification of a coarse vanity. Friendship, virtue, manners, delicacy, probity, said one witness, are here merely words, void of all meaning. The tone in public affairs was as low as in those of private conduct. I might as well, says Sir G. Macartney, quote Clarke and Tillotson at the divan of Constantinople, as invoke the authority of Puffendorf and Grotius here. The character of the Empress herself has been more disputed than that of the society in which she was the one imposing personage. She stands in history with Elizabeth of England, with Catherine de' Medici, with Maria Theresa, among the women who have been like great men. Of her place in the record of the creation of that vast empire which begins with Prussia and ends with China, we have not here to speak. The materials for knowing her and judging her are only in our own time becoming accessible.[72] As usual, the mythic elements that surrounded her like a white fog from the northern seas out of which she loomed like a portent, are rapidly disappearing, and are replaced by the outlines of ordinary humanity, with more than the ordinary human measure of firmness, resolution, and energetic grasp of the facts of her position in the world. [72] The Imperial Historical Society are publishing a Recueil General of documents, many of which shed an interesting light on Catherine's intercourse with the men of letters. In the Archives of the House of Woronzow (especially vol. xii.), amid much of what for our purpose is chaff, are a few grains of what is interesting. M. Rambaud, the author of the learned work on the Greek Empire in the Tenth Century, gave interesting selections from these sources in two articles in the Revue des deux Mondes for February and April, 1877. Besides what is to be gathered from such well-known authorities as William Tooke, Segur, Dashkoff, there are many interesting pages in the memoirs of that attractive and interesting person, the Prince de Ligne. The passages from English and French despatches I have taken from an anonymous but authentic work published at Berlin in 1858, La Cour de la Russie il y a cent ans: 1725-83: extraits des depeches des Ambassadeurs anglais et francais. Catherine's own Memoirs, published in London in 1859 by Alexander Herzen, are perhaps too doubtful.
[73] Mem. du Prince de Ligne, p. 101. Gunning, the English charge d'affaires, insists that the motive of all her patriotic labours was not benevolence, but an insatiable and unbounded thirst for fame. "If it were not so, we must charge her with an inconsistency amounting to madness, for undertaking so many immense works of public utility, such as the foundation of colleges and academies on a most extensive plan and at an enormous outlay, and then leaving them incomplete, not even finishing the buildings for them." They had served the purpose of making foreigners laud the glory of the Semiramis of the north, and that was enough. The arts and sciences, said the French Minister, have plenty of academies here, but the academies have few subjects and fewer pupils. How could there be pupils in a country where there is nobody who is not either a courtier, a soldier, or a slave? The Princess Sophie of Anhalt, long before she dreamed of becoming the Czarina Catherine II., had been brought up by a French governess, and the tastes that her governess had implanted grew into a passion for French literature, which can only be compared to the same passion in Frederick the Great. Catherine only continued a movement that had already in the reign of her predecessor gone to a considerable length. The social reaction against German political predominance had been accompanied by a leaning to France. French professors in art and literature had been tempted to Moscow, the nobles sent to Paris for their clothes and their furniture, and a French theatre was set up in St. Petersburg, where the nobles were forced to attend the performances under pain of a fine. Absentees and loiterers were hurried to their boxes by horse-patrols. Catherine was more serious and intelligent than this in her pursuit of French culture. She had begun with the books in which most of the salt of old France was to be found, with Rabelais, Scarron, Montaigne; she cherished Moliere and Corneille; and of the writers of the eighteenth century, apart from Voltaire, the author of Gil Blas was her favourite. Such a list tells its own tale of a mind turned to what is masculine, racy, pungent, and thoroughly sapid. "I am a Gauloise of the north," she said, "I only understand the old French; I do not understand the new. I made up my mind to get something out of your gentry, the learned men in ist: I have tried them; I made some of them come here; I occasionally wrote to them; they wearied me to death, and never understood me; there was only my good protector, Voltaire. Do you know it was Voltaire who made me the fashion?"[75] This was a confidential revelation, made long after most of the philosophers were dead. We might have penetrated the secret of her friendship for such a man as Diderot, even with less direct evidence than this. It was the vogue of the philosophers, and not their philosophy that made Catherine their friend. They were the great interest of Europe at this time, just as Greek scholars had been its interest in one century, painters in another, great masters of religious controversy in a third. "What makes the great merit of France," said Voltaire, "what makes its unique superiority, is a small number of sublime or delightful men of genius, who cause French to be spoken at Vienna, at Stockholm, and at Moscow. Your ministers, your intendants, your chief secretaries have no part in all this glory." This vogue of the philosophers brought the whole literature of their country into universal repute. In the depths of the Crimea a khan of the Tartars took a delight in having Tartufe and the Bourgeois Gentilhomme read aloud to him.[76] [75] To the Prince de Ligne.As soon as Catherine came into power (1762), she at once applied herself to make friends in this powerful region. It was a matter of course that she should begin with the omnipotent pontiff at Ferney. Graceful verses from Voltaire were as indispensable an ornament to a crowned head as a diadem, and Catherine answered with compliments that were perhaps more sincere than his verses. She wonders how she can repay him for a bundle of books that he had sent to her, and at last bethinks herself that nothing will please the lover of mankind so much as the introduction of inoculation into the great empire; so she sends for Dr. Dimsdale from England, and submits to the unfamiliar rite in her own sacred person. Presents of furs are sent to the hermit of the Alps, and he is told how fortunate the imperial messenger counts himself in being despatched to Ferney. What flattered Voltaire more than furs was Catherine's promptitude and exactness in keeping him informed of her military and political movements against Turkey. It made him a centre of European intelligence in more senses than one, and helped him in his lifelong battle to pose, in his letters at least, as the equal of his friend, the King of Prussia. For D'Alembert the Empress professed an admiration only less than she felt for Voltaire. She was eager that he should come to Russia to superintend the instruction of the young Grand Duke. But D'Alembert was too prudent to go to St. Petersburg, as he was too prudent to go to Berlin. Montesquieu had died five years before her accession, but his influence remained. She habitually called the Spirit of Laws the breviary of kings, and when she drew up her Instruction for a new code, she acknowledged how much she had pillaged from Montesquieu. "I hope," she said, "that if from the other world he sees me at work, he will forgive my plagiarism for the sake of the twenty millions of men who will benefit by it." In truth the twenty millions of men got very little benefit indeed by the code. Montesquieu's own method might have taught her that not even absolute power can force the civil system of free labour into a society resting on serfdom. But it is not surprising that Catherine was no wiser than more democratic reformers who had drunk from the French springs. Or probably she had a lower estimate in her own heart of the value of her code for practical purposes than it suited her to disclose to a Parisian philosopher. Catherine did not forget that, though the French at this time were pre-eminent in the literature of new ideas, yet there were meritorious and useful men in other countries. One of her correspondents was Zimmermann of Hanover, whose essay on Solitude the shelves of no second-hand bookseller's shop is ever without. She had tried hard to bribe Beccaria to leave Florence for St. Petersburg. She succeeded in persuading Euler to return to a capital whither he had been invited many years before by the first Catherine, and where he now remained. Both Catherine's position and her temperament made the society of her own sex of little use or interest to her. "I don't know whether it is custom or inclination," she wrote, "but somehow I can never carry on conversation except with men. There are only two women in the world with whom I can talk for half an hour at once." Yet among her most intimate correspondents was one woman well known in the Encyclopaedic circle. She kept up an active exchange of letters with Madame Geoffrin--that interesting personage, who though belonging to the bourgeoisie, and possessing not a trace of literary genius, yet was respectfully courted not only by Catherine, but by Stanislas, Gustavus, and Joseph II.[77] [77] See M. Mouy's Introduction to her Correspondence with Stanislas.On the whole then we must regard Catherine's European correspondence as at least in some measure the result of political calculation. Its purposes, as has been said, were partly those to which in our own times some governments devote a Reptile-fund. There is a letter from the Duchesse de Choiseul to Madame du Deffand, her intimate friend, and the friend of so many of the literary circle, in which the secret of the relations between Catherine and the men of letters is very plainly told. "All that," she writes--protection of arts and sciences--"is mere luxury and a caprice of fashion in our age. All such pompous jargon is the product of vanity, not of principles or of reflection.... The Empress of Russia has another object in protecting literature; she has had sense enough to feel that she had need of the protection of the men of letters. She has flattered herself that their base praises would cover with an impenetrable veil in the eyes of her contemporaries and of posterity, the crimes with which she has astonished the universe and revolted humanity.... The men of letters, on the other hand, flattered, cajoled, caressed by her, are vain of the protection that they are able to throw over her, and dupes of the coquetries that she lavishes on them. These people who say and believe that they are the instructors of the masters of the world, sink so low as actually to take a pride in the protection that this monster seems in her turn to accord to them, simply because she sits on a throne."[78] [78] Corresp. Complete de Mdme. du Deffand, i. 115. (Ed. 1877.) June, 1767.In short, the monarchs of the north understood and used the new forces of the men of letters, whom their own sovereign only recognised to oppress. The contrast between the liberalism of the northern sovereigns, and the obscurantism of the court of France, was never lost from sight. Marmontel's Belisarius was condemned by the Sorbonne, and burnt at the foot of the great staircase of the Palace of Justice; in Russia a group of courtiers hastened to translate it, and the Empress herself undertook one chapter of the work. Diderot, who was not allowed to enter the French Academy, was an honoured guest at the Russian palace. For all this Catherine was handsomely repaid. When Diderot visited St. Petersburg, Voltaire congratulated the Empress on seeing that unique man; but Diderot is not, he added, "the only Frenchman who is an enthusiast for your glory. We are lay missionaries who preach the religion of Saint Catherine, and we can boast that our church is tolerably universal."[79] We have already seen Catherine's generosity in buying Diderot's books, and paying him for guarding them as her librarian. "I should never have expected," she says, "that the purchase of a library would bring me so many fine compliments; all the world is bepraising me about M. Diderot's library. But now confess, you to whom humanity is indebted for the strong support that you have given to innocence and virtue in the person of Calas, that it would have been cruel and unjust to separate a student from his books."[80] "Ah, madam," replies the most graceful of all courtiers, "let your imperial majesty forgive me; no, you are not the aurora borealis; you are assuredly the most brilliant star of the north, and never was there one so beneficent as you. Andromeda, Perseus, Callisto are not your equals. All these stars would have left Diderot to die of starvation. He was persecuted in his own country, and your benefactions came thither to seek him! Lewis XIV. was less munificent than your majesty: he rewarded merit in foreign countries, but other people pointed it out to him, whereas you, madame, go in search of it and find it for yourself. Your generous pains to establish freedom of conscience in Poland are a piece of beneficence that the human race must ever celebrate."[81] [79] November 1, 1773. When the first Partition of Poland took place seven years later, Catherine found that she had not cultivated the friendship of the French philosophers to no purpose. The action of the dominant party in Poland enabled Catherine to take up a line which touched the French philosophers in their tenderest part. The Polish oligarchy was Catholic, and imposed crushing disabilities on the non-Catholic part of the population. "At the slightest attempt in favour of the non-Catholics," King Stanislas writes to Madame Geoffrin, of the Diet of 1764, "there arose such a cry of fanaticism! The difficulty as to the naturalisation of foreigners, the contempt for roturiers and the oppression of them, and Catholic intolerance, are the three strongest national prejudices that I have to fight against in my countrymen; they are at bottom good folk, but their education and ignorance render them excessively stubborn on these three heads."[82] Poland in short reproduced in an aggravated and more barbaric form those evils of Catholic feudalism, in which the philosophers saw the arch-curse of their own country. Catherine took the side of the Dissidents, and figured as the champion of religious toleration. Toleration was chief among the philosophic watchwords, and seeing that great device on her banners, the Encyclopaedic party asked no further questions. So, with the significant exception of Rousseau, they all abstained from the cant about the Partition which has so often been heard from European liberals in later days. And so with reference to more questionable transactions of an earlier date, no one could guess from the writings of the philosophers that Catherine had ever been suspected of uniting with her husband in a plot to poison the Empress Elizabeth, and then uniting with her lover in a plot to strangle her husband. "I am quite aware," said Voltaire, "that she is reproached with some bagatelles in the matter of her husband, but these are family affairs with which I cannot possibly think of meddling." [82] Corresp., pp. 135, 144, etc.One curious instance of Catherine's sensibility to European opinion is connected with her relations to Diderot. Rulhiere, afterwards well known in literature as a historian, began life as secretary to Breteuil, in the French embassy at St. Petersburg. An eyewitness of the tragedy which seated Catherine on the throne, he wrote an account of the events of the revolution of 1762. This piquant narrative, composed by a young man who had read Tacitus and Sallust was circulated in manuscript among the salons of Paris (1768). Diderot had warned Rulhiere that it was infinitely dangerous to speak about princes, that not everything that is true is fit to be told, that he could not be too careful of the feelings of a great sovereign who was the admiration and delight of her people. Catherine pretended that a mere secretary of an embassy could know very little about the real springs and motives of the conspiracy. Diderot had described the manuscript as painting her in a commanding and imperious attitude. "There was nothing of that sort," she said; "it was only a question of perishing with a madman, or saving oneself with the multitude who insisted on coming to the rescue." What she saw was that the manuscript must be bought, and she did her best first to buy the author and then, when this failed, to have him locked up in the Bastille. She succeeded in neither. The French government were not sorry to have a scourge to their hands. All that Diderot could procure from Rulhiere was a promise that the work should not be published during the Empress's lifetime. It was actually given to the world in 1797. When Diderot was at St. Petersburg, the Empress was importunate to know the contents of the manuscript, which he had seen, but of which she was unable to procure a copy. "As far as you are concerned," he said, "if you attach great importance, Madame, to the decencies and virtues, the worn-out rags of your sex, this work is a satire against you; but if large views and masculine and patriotic designs concern you more, the author depicts you as a great princess." The Empress answered that this only increased her desire to read the book. Diderot himself truly enough described it as a historic romance, containing a mixed tissue of lies and truths that posterity would compare to a chapter of Tacitus.[83] Perhaps the only piece of it that posterity will really value is the page in which the writer describes Catherine's personal appearance; her broad and open brow, her large and slightly double chin, her hair of resplendent chestnut, her eyes of a brilliant brown into which the reflections of the light brought shades of blue. "Pride," he says, "is the true characteristic of her physiognomy. The amiability and grace which are there too only seem to penetrating eyes to be the effect of an extreme desire to please, and these seductive expressions somehow let the design of seducing be rather too clearly seen." [83] Satire I. sur les caracteres, etc. Oeuv., vi. 313.The first Frenchman whom Catherine welcomed in person to her court was Falconet, of whose controversy with the philosopher we shall have a few words to say in a later chapter. This introduction to her was due to Diderot. She had entreated him to find for her a sculptor who would undertake a colossal statue of Peter the Great. Falconet was at the height of his reputation in his own country; in leaving it he seems to have been actuated by no other motive than the desire of an opportunity of erecting an immense monument of his art, though Diderot's eloquence was not wanting. Falconet had the proverbial temperament of artistic genius. Diderot called him the Jean Jacques of sculpture. He had none of the rapacity for money which has distinguished so many artists in their dealings with foreign princes, but he was irritable, turbulent, restless, intractable. He was a chivalrous defender of poorer brethren in art, and he was never a respecter of persons. His feuds with Betzki, the Empress's faithful factotum, were as acrid as the feuds between Voltaire and Maupertuis. Betzki had his own ideas about the statue that was to do honour to the founder of the Empire, and he insisted that the famous equestrian figure of Marcus Aurelius should be the model. Falconet was a man of genius, and he retorted that what might be good for Marcus Aurelius would not be good for Peter the Great. The courtly battle does not concern us, though some of its episodes offer tempting illustrations of biting French malice. Falconet had his own way, and after the labour of many years, a colossus of bronze bestrode a charger rearing on a monstrous mass of unhewn granite. Catherine took the liveliest interest in her artist's work, frequently visiting his studio, and keeping up a busy correspondence. With him, as with the others, she insisted that he should stand on no ceremony, and should not spin out his lines with epithets on which she set not the smallest value. She may be said to have encouraged him to pester her with a host of his obscure countrymen in search of a living, and a little colony of Frenchmen whose names tell us nothing, hung about the Russian capital. Diderot's account of this group of his countrymen at St. Petersburg recalls the picture of a corresponding group at Berlin. "Most of the French who are here rend and hate one another, and bring contempt both on themselves and their nation: 'tis the most unworthy set of rascals that you can imagine."[84] [84] Oeuv., xx. 58.Diderot reached St. Petersburg towards the end of 1773, and he remained some five months, until the beginning of March, 1774. His impulsive nature was shocked by a chilly welcome from Falconet, but at the palace his reception was most cordial, as his arrival had been eagerly anticipated. The Empress always professed to detest ceremony and state. In a letter to Madame Geoffrin she insists, as we have already seen her doing with Falconet, on being treated to no oriental prostrations, as if she were at the court of Persia. "There is nothing in the world so ugly and detestable as greatness. When I go into a room, you would say that I am the head of Medusa: everybody turns to stone. I constantly scream like an eagle against such ways; yet the more I scream, the less are they at their ease.... If you came into my room, I should say to you,--Madame, be seated; let us chatter at our ease. You would have a chair in front of me; there would be a table between us. Et puis des batons rompus, tant et plus, c'est mon fort." This is an exact description of her real behaviour to Diderot. On most days he was in her society from three in the afternoon until five or six. Etiquette was banished. Diderot's simplicity and vehemence were as conspicuous and as unrestrained at Tsarskoe-selo as at Grandval or the Rue Taranne. If for a moment the torrent of his improvisation was checked by the thought that he was talking to a great lady, Catherine encouraged him to go on. "Allons," she cried, "entre hommes tout est permis." The philosopher in the heat of exposition brought his hands down upon the imperial knees with such force and iteration, that Catherine complained that he made them black and blue. She was sometimes glad to seek shelter from such zealous enforcement of truth, behind a strong table. Watchful diplomatists could not doubt that such interviews must have reference to politics. Cathcart, the English ambassador, writes to his government that M. Diderot is still with the Empress at Tsarskoe-selo, "pursuing his political intrigues." And, amazing as it may seem, the French minister and the French ambassador both of them believed that they had found in this dreaming rhapsodical genius a useful diplomatic instrument. "The interviews between Catherine and Diderot follow one another incessantly, and go on from day to day. He told me, and I have reasons for believing that he is speaking the truth, that he has painted the danger of the alliance of Russia with the King of Prussia, and the advantage of an alliance with us. The Empress, far from blaming this freedom, encouraged him by word and gesture. 'You are not fond of that prince,' she said to Diderot. 'No,' he replied, 'he is a great man, but a bad king, and a dealer in counterfeit coin.' 'Oh,' said she laughing, 'I have had my share of his coin.'" The first Partition of Poland had been finally consummated in the Polish Diet in the autumn of 1773, a few weeks before Diderot's arrival at St. Petersburg. Lewis XV., now drawing very near to his end, and D'Aiguillon, his minister, had some uneasiness at this opening of the great era of territorial revolution, and looked about in a shiftless way for an ally against Russia and Prussia. England sensibly refused to stir. Then France, as we see, was only anxious to detach Catherine from Frederick. All was shiftless and feeble, and the French government can have known little of the Empress, if they thought that Diderot was the man to affect her strong and positive mind. She told Segur in later years what success Diderot had with her as a politician. "I talked much and frequently with him," said Catherine, "but with more curiosity than profit. If I had believed him, everything would have been turned upside down in my kingdom; legislation, administration, finances--all to be turned topsy-turvy to make room for impracticable theories. Yet as I listened more than I talked, any witness who happened to be present, would have taken him for a severe pedagogue, and me for his humble scholar. Probably he thought so himself, for after some time, seeing that none of these great innovations were made which he had recommended, he showed surprise and a haughty kind of dissatisfaction. Then speaking openly, I said to him: Mr. Diderot, I have listened with the greatest pleasure to all that your brilliant intelligence has inspired; and with all your great principles, which I understand very well, one would make fine books, but very bad business. You forget in all your plans of reform the difference in our positions; you only work on paper, which endures all things; it opposes no obstacle either to your imagination or to your pen. But I, poor Empress as I am, work on the human skin, which is irritable and ticklish to a very different degree. I am persuaded that from this moment he pitied me as a narrow and vulgar spirit. For the future he only talked about literature, and politics vanished from our conversation."[85] [85] Segur, iii. 34. Catherine was mistaken, as we shall see, in supposing that Diderot ever thought her less than the greatest of men. Cathcart, the English ambassador, writes in a sour strain: "All his letters are filled with panegyrics of the Empress, whom he depicts as above humanity. His flatteries of the Grand Duke have been no less gross, but be it said to the young prince's honour, he has shown as much contempt for such flatteries as for the mischievous principles of this pretended philosopher." Frederick tells D'Alembert that though the Empress overwhelms Diderot with favours, people at St. Petersburg find him tiresome and disputatious, and "talking the same rigmarole over and over again." In her letters to Voltaire, Catherine lets nothing of this be seen. She finds Diderot's imagination inexhaustible, and ranks him among the most extraordinary men that have ever lived; she delights in his conversation, and his visits have given her the most uncommon pleasure. All this was perhaps true enough. Catherine probably rated the philosopher at his true worth as a great talker and a singular and original genius, but this did not prevent her, any more than it need prevent us, from seeing the limits and measure. She was not one of the weaker heads who can never be content without either wholesale enthusiasm or wholesale disparagement. Diderot had a companion who pleased her better than Diderot himself. Grimm came to St. Petersburg at this time to pay his first visit, and had a great success. "The Empress," wrote Madame Geoffrin to King Stanislas, "lavished all her graces on Grimm. And he has everything that is needed to make him worthy of them. Diderot has neither the fineness of perception, nor the delicate tact that Grimm has, and so he has not had the success of Grimm. Diderot is always in himself, and sees nothing in other people that has not some reference to himself. He is a man of a great deal of understanding, but his nature and turn of mind make him good for nothing, and, more than that, would make him a very dangerous person in any employment. Grimm is quite the contrary."[86] [86] Mouy's Corresp. du roi Stanislas, p. 501. In truth, as we have said before, Grimm was one of the shrewdest heads in the Encyclopaedic party; he had much knowledge, a judgment both solid and acute, and a certain easy fashion of social commerce, free from raptures and full of good sense. Yet he was as devoted and ecstatic in his feelings about the Empress as his more impetuous friend. "Here," he says, "was no conversation of leaps and bounds, in which idleness traverses a whole gallery of ideas that have no connection with one another, and weariness draws you away from one object to skim a dozen others. They were talks in which all was bound together, often by imperceptible threads, but all the more naturally, as not a word of what was to be said had been led up to or prepared beforehand." Grimm cannot find words to describe her verve, her stream of brilliant sallies, her dashing traits, her eagle's coup d'oeil. No wonder that he used to quit her presence so electrified as to pass half the night in marching up and down his room, beset and pursued by all the fine and marvellous things that had been said. How much of all this is true, and how much of it is the voice of the bewildered courtier, it might be hard to decide. But the rays of the imperial sun did not so far blind his prudence, as to make him accept a pressing invitation to remain permanently in Catherine's service. When Diderot quitted St. Petersburg, Grimm went to Italy. After an interlude there, he returned to Russia and was at once restored to high favour. When the time came for him to leave her, the Empress gave him a yearly pension of two thousand roubles, or about ten thousand livres, and with a minute considerateness that is said not to be common among the great, she presently ordered that it should be paid in such a form that he should not lose on the exchange between France and Russia. Whether she had a special object in keeping Grimm in good humour, we hardly know. What is certain is that from 1776 until the fall of the French monarchy she kept up a voluminous correspondence with him, and that he acted as an unofficial intermediary between her and the ministers at Versailles. Every day she wrote down what she wished to say to Grimm, and at the end of every three months these daily sheets were made into a bulky packet and despatched to Paris by a special courier, who returned with a similar packet from Grimm. This intercourse went on until the very height of the Revolution, when Grimm at last, in February, 1792, fled from Paris. The Empress's helpful friendship continued to the end of her life (1796).[87] [87] Memoire Historique, printed in vol. i. of the new edition (1877) of the Correspondence of Grimm and Diderot, by M. Maurice Tourneux.
[88] D'Alembert au Roi de Prusse. Feb. 14, 1774.
Bjoernstaehl quotes a saying of Voltaire, that Diderot would have been a poet if he had not wished to be a philosopher--a remark that was rather due perhaps to Voltaire's habitual complaisance than to any serious consideration of Diderot's qualities. But if he could not be a poet himself, at least he knew Pindar and Homer by heart, and at the Hague he never stirred out without a Horace in his pocket. And though no poet, he was full of poetic sentiment. Scheveningen, the little bathing-place a short distance from the Hague, was Diderot's favourite spot. "It was there," he writes, "that I used to see the horizon dark, the sea covered with white haze, the waves rolling and tumbling, and far out the poor fishermen in their great clumsy boats; on the shore a multitude of women frozen with cold or apprehension, trying to warm themselves in the sun. When the work was at an end and the boats had landed, the beach was covered with fish of every kind. These good people have the simplicity, the openness, the filial and fraternal piety of old time. As the men come down from their boats, their wives throw themselves into their arms, they embrace their fathers and their little ones; each loads himself with fish; the son tosses his father a codfish or a salmon, which the old man carries off in triumph to his cottage, thanking heaven that it has given him so industrious and worthy a son. When he has gone indoors, the sight of the fish rejoices the old man's mate; it is quickly cut in pieces, the less lucky neighbours invited, it is speedily eaten, and the room resounds with thanks to God, and cheerful songs."[90] [90] xvii. 449.These scenes, with their sea-background, their animation, their broad strokes of the simple, tender, and real in life, may well have been after Diderot's own heart. He often told me, says Bjoernstaehl, that he never found the hours pass slowly in the company of a peasant, or a cobbler, or any handicraftsman, but that he had many a time found them pass slowly enough in the society of a courtier. "For of the one," he said, "one can always ask about useful and necessary things, but the other is mostly, so far as anything useful is concerned, empty and void." The characteristics of the European capitals a century ago were believed to be hit off in the saying, that each of them would furnish the proper cure for a given defect of character. The over-elegant were to go to London, savages to Paris, bigots to Berlin, rebels to St. Petersburg, people who were too sincere to Rome, the over-learned to Brussels, and people who were too lively to the Hague. Yet the dulness thus charged against the Hague was not universally admitted. Impartial travellers assigned to the talk of cultivated circles there a rank not below that of similar circles in France and England. Some went even farther, and declared Holland to have a distinct advantage, because people were never embarrassed either by the levity and sparkling wit of France on the one hand, nor by the depressing reserve and taciturnity of England on the other.[91] Yet Holland was fully within the sphere of the great intellectual commonwealth of the west, and was as directly accessible to the literary influences of the time as it had ever been. If Diderot had inquired into the vernacular productions of the country, he would have found that here also the wave of reaction against French conventions, the tide of English simplicity and domestic sentimentalism, had passed into literature. The Spectator and Clarissa Harlowe inspired the writers of Holland, as they had inspired Diderot himself.[92] [91] George Forster's Ansichten vom Niederrhein, etc. ii. 396 (1790).
Among the interesting persons whom Diderot saw at the Hague, the most interesting is the amiable and learned son of the elder Hemsterhuys, himself by the way not Dutch, but the son of a Frenchman. Hemsterhuys had been greatly interested in what he had heard of Diderot's character,[93] though we have no record of the impression that was made by personal acquaintance. If Diderot was playfully styled the French Socrates, the younger Hemsterhuys won from his friends the name of the Dutch Plato. The Hollanders pointed to this meditative figure, to his great attainments in the knowledge of ancient literature and art, to his mellowed philosophising, to his gracious and well-bred style, as a proof that their country was capable of developing both the strength and the sensibility of human nature to their highest point.[94] And he has a place in the history of modern speculation. As we think of him and Diderot discussing, we feel ourselves to be placed at a point that seems to command the diverging streams and eddying currents of the time. In this pair two great tides of thought meet for a moment, and then flow on in their deep appointed courses. For Hemsterhuys, born a Platonist to the core, became a leader of the reaction against the French philosophy of illumination--of sensation, of experience, of the verifiable. He contributed a marked current to the mysticism and pietism which crept over Germany before the French revolution, and to that religious philosophy which became a point of patriotic honour both in Germany and at the Russian Court, after the revolutionary war had seemed to identify the rival philosophy of the Encyclopaedists with the victorious fury of the national enemy. Jacobi, a chief of the mystic tribe, had begun the attack on the French with weapons avowedly borrowed from the sentimentalism of Rousseau, but by and by he found in Hemsterhuys more genuinely intellectual arguments for his vindication of feeling and the heart against the Encyclopaedist claim for the supremacy of the understanding. [93] Oeuv. Phil. de Fr. Hemsterhuys, iii. 141. (Ed. Meyboom.)
[95] Oeuv., xix. 342.
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