History of Friedrich II of Prussia — Volume 10. Томас Карлейль
them born in second wedlock, after Papa was 70), who were likewise given to writing.—See Formey, Souvenirs d'un Citoyen since, in Toland and the Republican Queen's time, as a light of the world. He is now fourscore, grown white as snow; very serene, polite, with a smack of French noblesse in him, perhaps a smack of affectation traceable too. The Crown-Prince, on one of his Berlin visits, wished to see this Beausobre; got a meeting appointed, in somebody's rooms "in the French College," and waited for the venerable man. Venerable man entered, loftily serene as a martyr Preacher of the Word, something of an ancient Seigneur de Beausobre in him, too; for the rest, soft as sunset, and really with fine radiances, in a somewhat twisted state, in that good old mind of his. "What have you been reading lately, M. de Beausobre?" said the Prince, to begin conversation. "Ah, Monseigneur, I have just risen from reading the sublimest piece of writing that exists."—"And what?" "The exordium of St. John's Gospel: In the Beginning was the Word; and the Word was with God, and the Word was—" Which somewhat took the Prince by surprise, as Formey reports; though he rallied straightway, and got good conversation out of the old gentleman. To whom, we perceive, he writes once or twice, [OEuvres de Frederic, 121-126. Dates are all of 1737; the last of Beausobre's years.]—a copy of his own verses to correct, on one occasion,—and is very respectful and considerate.
Formey tells us of another French sage, personally known to the Prince since Boyhood; for he used to be about the Palace, doing something. This is one La Croze; Professor of, I think, "Philosophy" in the French College: sublime Monster of Erudition, at that time; forgotten now, I fear, by everybody. Swag-bellied, short of wind; liable to rages, to utterances of a coarse nature; a decidedly ugly, monstrous and rather stupid kind of man. Knew twenty languages, in a coarse inexact way. Attempted deep kinds of discourse, in the lecture-room and elsewhere; but usually broke off into endless welters of anecdote, not always of cleanly nature; and after every two or three words, a desperate sigh, not for sorrow, but on account of flabbiness and fat. Formey gives a portraiture of him; not worth copying farther. The same Formey, standing one day somewhere on the streets of Berlin, was himself, he cannot doubt, SEEN by the Crown-Prince in passing; "who asked M. Jordan, who that was," and got answer:—is not that a comfortable fact? Nothing farther came of it;—respectable Ex-Parson Formey, though ever ready with his pen, being indeed of very vapid nature, not wanted at Reinsberg, as we can guess.
There is M. Achard, too, another Preacher, supreme of his sort, in the then Berlin circles; to whom or from whom a Letter or two exist. Letters worthless, if it were not for one dim indication: That, on inquiry, the Crown-Prince had been consulting this supreme Achard on the difficulties of Orthodoxy; [OEuvres de Frederic, xvi. pp. 112-117: date, March-June, 1736.] and had given him texts, or a text, to preach from. Supreme Achard did not abolish the difficulties for his inquiring Prince,—who complains respectfully that "his faith is weak," and leaves us dark as to particulars. This Achard passage is almost the only hint we have of what might have been an important chapter: Friedrich's Religious History at Reinsberg. The expression "weak faith" I take to be meant not in mockery, but in ingenuous regret and solicitude; much painful fermentation, probably, on the religious question in those Reinsberg years! But the old "GNADENWAHL" business, the Free-Grace controversy, had taught him to be cautious as to what he uttered on those points. The fermentation, therefore, had to go on under cover; what the result of it was, is notorious enough; though the steps of the process are not in any point known.
Enough now of such details. Outwardly or inwardly, there is no History, or almost none, to be had of this Reinsberg Period; the extensive records of it consisting, as usual, mainly of chaotic nugatory matter, opaque to the mind of readers. There is copious correspondence of the Crown-Prince, with at least dates to it for most part: but this, which should be the main resource, proves likewise a poor one; the Crown-Prince's Letters, now or afterwards, being almost never of a deep or intimate quality; and seldom turning on events or facts at all, and then not always on facts interesting, on facts clearly apprehensible to us in that extinct element.
The Thing, we know always, IS there; but vision of the Thing is only to be had faintly, intermittently. Dim inane twilight, with here and there a transient SPARK falling somewhither in it;—you do at last, by desperate persistence, get to discern outlines, features:—"The Thing cannot always have been No-thing," you reflect! Outlines, features:—and perhaps, after all, those are mostly what the reader wants on this occasion.
Chapter II. — OF VOLTAIRE AND THE LITERARY CORRESPONDENCES
One of Friedrich's grand purposes at Reinsberg, to himself privately the grandest there, which he follows with constant loyalty and ardor, is that of scaling the heights of the Muses' Hill withal; of attaining mastership, discipleship, in Art and Philosophy;—or in candor let us call it, what it truly was, that of enlightening and fortifying himself with clear knowledge, clear belief, on all sides; and acquiring some spiritual panoply in which to front the coming practicalities of life. This, he feels well, will be a noble use of his seclusion in those still places; and it must be owned, he struggles and endeavors towards this, with great perseverance, by all the methods in his power, here, or wherever afterwards he might be.
Here at Reinsberg, one of his readiest methods, his pleasantest if not his usefulest, is that of getting into correspondence with the chief spirits of his time. Which accordingly he forthwith sets about, after getting into Reinsberg, and continues, as we shall see, with much assiduity. Rollin, Fontenelle, and other French lights of the then firmament,—his Letters to them exist; and could be given in some quantity: but it is better not. They are intrinsically the common Letters on such occasions: "O sublime demi-god of literature, how small are princely distinctions to such a glory as thine; thou who enterest within the veil of the temple, and issuest with thy face shining!"—To which the response is: "Hm, think you so, most happy, gracious, illustrious Prince, with every convenience round you, and such prospects ahead? Well, thank you, at any rate,—and, as the Irish say, more power to your Honor's Glory!" This really is nearly all that said Sets of Letters contain; and except perhaps the Voltaire Set, none of them give symptoms of much capacity to contain more.
Certainly there was no want of Literary Men discernible from Reinsberg at that time; and the young Prince corresponds with a good many of them; temporal potentate saluting spiritual, from the distance,—in a way highly interesting to the then parties, but now without interest, except of the reflex kind, to any creature. A very cold and empty portion, this, of the Friedrich Correspondence; standing there to testify what his admiration was for literary talent, or the great reputation of such; but in itself uninstructive utterly, and of freezing influence on the now living mind. Most of those French lights of the then firmament are gone out. Forgotten altogether; or recognized, like Rollin and others, for polished dullards, university big-wigs, and long-winded commonplace persons, deserving nothing but oblivion. To Montesquieu,—not yet called "Baron de Montesquieu" with ESPRIT DES LOIS, but "M. de Secondat" with (Anonymous) LETTRES PERSANES, and already known to the world for a person of sharp audacious eyesight,—it does not appear that Friedrich addressed any Letter, now or afterwards. No notice of Montesquieu; nor of some others, the absence of whom is a little unexpected. Probably it was want of knowledge mainly; for his appetite was not fastidious at this time. And certainly he did hit the centre of the mark, and get into the very kernel of French literature, when, in 1736, hardly yet established in his new quarters, he addressed himself to the shining figure known to us as "Arouet Junior" long since, and now called M. DE VOLTAIRE; which latter is still a name notable in Friedrich's History and that of Mankind. Friedrich's first Letter, challenging Voltaire to correspondence, dates itself 8th August, 1736; and Voltaire's Answer—the Reinsberg Household still only in its second month—was probably the brightest event which had yet befallen there.
On various accounts it will behoove us to look a good deal more strictly into this Voltaire; and, as his relations to Friedrich and to the world are so multiplex, endeavor to disengage the real likeness of the man from the circumambient noise and confusion which in his instance continue very great. "Voltaire was the spiritual complement of Friedrich," says Sauerteig once: "what little of lasting their poor Century produced lies mainly in these Two. A very somnambulating Century! But what little it DID, we must call Friedrich; what little it THOUGHT, Voltaire. Other fruit we have not from it to speak of, at this day. Voltaire, and what CAN be