Diderot and the Encyclopaedists Volume II Part 14

As we have often had to bewail Diderot's diffuseness, it is as well to remark that a long pa.s.sage in the sketch of which we are speaking shows how close and concentrated he could be upon occasion. The two pages in which he demolishes the incorrigible superst.i.tion about Latin and Greek,[217] contain a thoroughly exhaustive summary of all the arguments and the answers. In the immense discussion about Latin and Greek that has taken place in the hundred years since Diderot's time, it is tolerably safe to say that not a single point has been brought forward which Diderot did not in these most pithy and conclusive pages attempt to deal with. He winds up with the position that, even for the man of letters, the present system of teaching Latin and Greek is essentially sterile. I am perfectly sure, he says, that Voltaire, who is not exactly a mediocrity as a man of letters, knows extremely little Greek, and that he is not twentieth nor even hundredth among the Latinists of the day.[218]

[217] _Ib._ iii. 469-471.

[218] _Oeuv._, iii. 473.

Following this sketch is printed a letter to the Countess of Forbach on the education of children. It is full of rich wisdom on its special subject. n.o.body can read it without feeling that quality in Diderot which made his friends love him. And we see how, when he was called to practical counsel, he banished into their own sphere the explosive paradoxes with which he delighted to amuse his hours of speculative dreaming.

IV.

Romilly has told us that Diderot was bent on converting him from the error of his religious ways, and with that intention read to him a Conversation with the Marechale de----.[219] It is believed to be an idealised version of a real conversation with Madame de Broglie, and was first printed, almost as soon as written (1777), in the correspondence in which Metra, in imitation of Grimm, informed a circle of foreign subscribers what was going on in Paris. The admirers of Diderot profess to look on this Conversation as one of the most precious pearls in his philosophic casket. It turns upon the conditions of belief and unbelief, represented by the two interlocutors respectively, and is a terse and graphic summary of the rationalistic objections to the creed of the church. The most conspicuous literary pa.s.sage in it is a parable which has been attributed to Rousseau, but with which Rousseau had really nothing to do, beyond reproducing the spirit of its argument in the ever famous creed of the Savoyard Vicar.

[219] _Ib._ ii. 505-528.

A young Mexican, tired of his work, was sauntering one day on the seash.o.r.e. He spied a plank, with one end resting on the land, and the other dipping into the water. He sat down on the plank, and there gazing over the vast s.p.a.ce that lay spread out before him, he said to himself: "It is certain that my old grandmother is talking nonsense, with her history of I know not what inhabitants, who, at I know not what time, landed here from I know not where, from some country far beyond our seas. It is against common sense: do I not see the ocean touch the line of the sky? And can I believe, against the evidence of my senses, an old fable of which n.o.body knows the date, which everybody arranges according to his fancy, and which is only a tissue of absurdities, about which people are ready to tear out one another's eyes." As he was reasoning in this way, the waters rocked him gently on his plank, and he fell asleep. As he slept, the wind rose, the waves carried away the plank on which he was stretched out, and behold our youthful reasoner embarked on a voyage.

_La Marechale._--Alas, that is the image of all of us; we are each on our plank; the wind blows, and the flood carries us away.

_C._--He was already far from the mainland when he awoke. No one was ever so surprised as our young Mexican, to find himself out on the open sea, and he was mightily surprised, too, when having lost from sight the sh.o.r.e on which he had been idly walking only an instant before, he saw the sea touching the line of the sky on every side. Then he began to suspect that he might have been mistaken, and that, if the wind remained in the same quarter, perhaps he would be borne to that very sh.o.r.e and among those dwellers on it, about whom his grandmother had so often told him.

_La Marechale._--And of his anxiety you say nothing.

_C._--He had none. He said to himself: "What does it matter, provided that I find land? I have reasoned like a giddy-pate, granted; but I have been sincere with myself, and that is all that can be required of me. If it is no virtue to have understanding, at any rate it is no crime to be without it." Meanwhile the wind continued, the man and the plank floated on, and the unknown sh.o.r.e came into sight. He touched it, and behold him again on land.

_La Marechale._--Ah, we shall all of us see one another there, one of these days.

_C._--I hope so, madam; wherever it may be, I shall always be very proud to pay you my homage. Hardly had he quitted his plank, and put his foot on the sand, when he perceived a venerable old man standing by his side. He asked him where he was, and to whom he had the honour of speaking. "I am the sovereign of the country,"

replied the old man; "you have denied my existence?"--"Yes, it is true."--"And that of my empire?"--"It is true!"--"I forgive you, because I am he who sees the bottom of all hearts, and I have read at the bottom of yours that you are of good faith; but the rest of your thoughts and your actions are not equally innocent." Then the old man, who held him by the ear, recalled to him all the errors of his life; and as each was mentioned, the young Mexican bowed himself upon the ground, beat his breast, and besought forgiveness.

V.

Of Falconet,[220] we have already spoken, as a sculptor of genius, and as one of Diderot's most intimate friends. Writing to Sophie Voland (Nov. 21, 1765), Diderot informs her that some pleasantries of Falconet's have induced him to undertake very seriously the defence of the sentiment of immortality and respect for posterity.[221] This apology was carried on in an energetic correspondence which lasted from the end of 1765 to 1767. Falconet's letters were burned by his grand-daughter for reasons unknown, and we have only such pa.s.sages from them as are more specially referred to by Diderot himself. Falconet flattered himself that he had the best of the argument, and was eager that they should be published, but Diderot was sluggish or busy. The correspondence was imparted to Catherine of Russia, who took a lively interest in it, and to some others, but it was not given to the public--and then only partially--until 1830.

[220] Above, vol. ii. p. 104.

[221] xix. 200.

Diderot's position in these twelve letters may be described in general terms as being that the sentiment of immortality and respect for posterity move the heart and elevate the soul; they are two germs of great things, two promises as solid as any other, and two delights as real as most of the delights of life, but more n.o.ble, more profitable, and more virtuous. What Diderot means by immortality is not the religious dogma, that the individual personality will be objectively preserved and prolonged in some other mode of existence. On the contrary, it was his disbelief in this dogma of the churches that gave a certain keenness to his pleading for that other kind of immortality, which prolongs our personality only in the grateful and admiring memories of other people who come after us. He intended by the sentiment of immortality "the desire to surround one's name with l.u.s.tre among posterity; to be the admiration and the talk of centuries to come; to obtain after death the same honours as we pay to those who have gone before us; to furnish a fine line to the historian; to inscribe one's own name by the side of those which we never p.r.o.nounce without shedding a tear, heaving a sigh, or being touched by regret; to secure for ourselves the blessings that we have such a thrill in bestowing on Sully, Henry IV., and all the other benefactors of the human race."[222]

The sphere that surrounds us, and in which the world admires us, the time in which we exist and listen to praise, the number of those who directly address to us the eulogy that we have deserved of them--all this is too small for the capacity of our ambitious souls. By the side of those whom we see prostrated before us, we place those who are not yet in the world. It is only this uncounted throng of adorers that can satisfy a mind whose impulses are ever towards the infinite. At night it is sweet to hear a distant concert, of which only s.n.a.t.c.hes reach the ear, all to be bound into a melodious whole by the imagination, which is all the more charmed as the work is in the main its own. Even if all this were but the sweetness of a lovely dream, is then the sweetness of a dream as nothing? And am I to count for nothing a sweet dream that lasts as long as my life, and holds me in perpetual intoxication?

[222] xviii. 94.

Falconet's answer was hard and positive. Contemporary glory suffices.

What is fame, if I am not there to enjoy? The fear of contempt and disgrace is as strong a motive as you need, to incite men to great work.

Glory after death is chimerical and uncertain. Think of all the great names that are clean forgotten, of all the great workers whose achievements are lost or effaced, of all the others whose works are attributed to those who did not execute them! Your posterity is no better than a lottery.

No, cries Diderot, with redoubled eloquence, rising to his n.o.blest height,[223] "the present is an indivisible point that cuts in two the length of an infinite line. It is impossible to rest on this point and to glide gently along with it, never looking on in front, and never turning the head to gaze behind. The more man ascends through the past, and the more he launches into the future--the greater he will be....

And all these philosophers, and ministers, and truth-telling men, who have fallen victims to the stupidity of nations, the atrocities of priests, the fury of tyrants, what consolation was left for them in death? This, that prejudice would pa.s.s, and that posterity would pour out the vial of ignominy upon their enemies. O posterity, holy and sacred! Stay of the unhappy and the oppressed, thou who art just, thou who art incorruptible, who avengest the good man, who unmaskest the hypocrite, who draggest down the tyrant, may thy sure faith, thy consoling faith, never, never abandon me! Posterity is for the philosopher what the other world is for the devout!"

[223] xviii. pp. 113 and 100.

APPENDIX.

RAMEAU'S NEPHEW: A TRANSLATION.

[See vol. i. p. 348.]

[I have omitted such pages in the following translation as refer simply to personages who have lost all possibility of interest for our generation; nor did any object seem to be served by reproducing the technical points of the musical discussion. Enough is given, and given as faithfully as I know how, to show the reader what _Rameau's Nephew_ is.]

In all weathers, wet or fine, it is my practice to go, towards five o'clock in the evening, to take a turn in the Palais Royal. I am he whom you may see any afternoon sitting by himself and musing in D'Argenson's seat. I keep up talk with myself about politics, love, taste, or philosophy; I leave my mind to play the libertine unchecked; and it is welcome to run after the first idea that offers, sage or gay, just as you see our young beaux in the Foy pa.s.sage following the steps of some gay nymph, with her saucy mien, face all smiles, eyes all fire, and nose a trifle turned up; then quitting her for another, attacking them all, but attaching themselves to none. My thoughts,--these are the wantons for me. If the weather be too cold or too wet, I take shelter in the Regency coffee-house. There I amuse myself by looking on while they play chess. Nowhere in the world do they play chess so skilfully as in Paris, and nowhere in Paris as they do at this coffee-house; 'tis here you see Legal the profound, Philidor the subtle, Mayot the solid; here you see the most astounding moves, and listen to the sorriest talk, for if a man may be at once a wit and a great chess-player, like Legal, you may also be a great chess-player and a sad simpleton, like Joubert and Mayot.

One day I was there after dinner, watching intently, saying little, and hearing the very least possible, when there approached me one of the most eccentric figures in the country, where G.o.d has not made them lacking. He is a mixture of elevation and lowness, of good sense and madness; the notions of good and bad must be mixed up together in strange confusion in his head, for he shows the good qualities that nature has bestowed on him without any ostentation, and the bad ones without the smallest shame. For the rest, he is endowed with a vigorous frame, a particular warmth of imagination, and an astonis.h.i.+ng strength of lungs. If you ever meet him, and if you are not arrested by his originality, you will either stuff your fingers into your ears, or else take to your heels. Heavens, what a monstrous pipe! Nothing is so little like him as himself. One time he is lean and wan, like a patient in the last stage of consumption; you could count his teeth through his cheeks; you would say he must have pa.s.sed several days without tasting a morsel, or that he is fresh from La Trappe. A month after, he is stout and sleek, as if he had been sitting all the time at the board of a financier, or had been shut up in a Bernardine monastery. To-day in dirty linen, his clothes torn or patched, with barely a shoe to his foot, he steals along with a bent head; you are tempted to hail him and fling him a s.h.i.+lling. To-morrow all powdered, curled, in a fine coat, he marches past with head erect and open mien, and you would almost take him for a decent worthy creature. He lives from day to day, from hand to mouth, downcast or sad, just as things may go. His first care in a morning, when he gets up, is to know where he will dine; and after dinner, he begins to think where he may pick up a supper. Night brings disquiets of its own. Either he climbs to a shabby garret that he has, unless the landlady, weary of waiting for her rent, has taken the key away from him; or else he slinks to some tavern on the outskirts of the town, where he waits for daybreak over a piece of bread and a mug of beer. When he has not threepence in his pocket, as sometimes happens, he has recourse either to a hackney carriage belonging to a friend, or to the coachman of some man of quality, who gives him a bed on the straw beside the horses. In the morning, he still has bits of his mattress in his hair. If the weather is mild, he measures the Champs Elysees all night long. With the day he reappears in the town, dressed over night for the morrow, and from the morrow sometimes dressed for the rest of the week.

I do not rate these originals very highly. Other people make familiar acquaintances, and even friends, of them. They detain me perhaps once in a twelvemonth, if I happen to fall in with them.

Their character stands out from the rest of the world, and breaks that wearisome uniformity which our bringing-up, our social conventions, and our arbitrary fas.h.i.+ons have introduced. If one of them makes his appearance in a company, he is a piece of leaven which ferments and restores to each a portion of his natural individuality. He stirs people up, moves them, invites to praise or blame; he is the means of bringing out the truth, he gives honest people a chance of showing themselves, he unmasks the rogues; this is the time when a man of sense listens, and distinguishes his company.

I had known my present man long ago. He used to frequent a house to which his clever parts had opened the door. There was an only daughter. He swore to the father and mother that he would marry their daughter. They shrugged their shoulders, laughed in his face, told him he was out of his senses, and I saw in an instant that his business was done. He wanted to borrow a few crowns from me, which I gave him. He worked his way, I cannot tell how, into some houses where he had his plate laid for him, but on condition that he should never open his lips without leave. He held his tongue and ate away in a towering rage: it was excellent to watch him in this state of constraint. If he could not resist breaking the treaty, and ever began to open his mouth, at the first word all the guests called out _Rameau!_ Then fury sparkled in his eyes, and he turned to his plate in a worse pa.s.sion than ever. You were curious to know the man's name, and now you know it: 'tis Rameau, pupil of the famous man who delivered us from the plain-song that we had been used to chant for over a hundred years; who wrote so many unintelligible visions and apocalyptic truths on the theory of music, of which neither he nor anybody else understood a word; and from whom we have a certain number of operas that are not without harmony, refrains, random notions, uproar, triumphs, glories, murmurs, breathless victories, and dance-tunes that will last to all eternity; and who, after burying Lulli, the Florentine, will be himself buried by the Italian virtuosi,--a fate that he had a presentiment of, which made him gloomy and chagrined; for n.o.body is in such ill-humour, not even a pretty woman who awakes with a pimple on her nose, as an author threatened with loss of his reputation.

He comes up to me. Ah, ah! here you are, my philosopher! And what are you doing among this pack of idlers? Can it be possible that you too waste your time in pus.h.i.+ng the wood?...

_I._--No, but when I have nothing better to do, I amuse myself by watching people who push it well.

_He._--In that case you are amusing yourself with a vengeance.

Except Philidor and Legal, there is not one of them who knows anything about it.

_I._--What of M. de Bussy?

_He._--He is as a chess-player what Mademoiselle Clairon is as an actress; they know of their playing, one and the other, as much as anybody can learn.

_I._--You are hard to please, and I see you can forgive nothing short of the sublimities.

_He._--True, in chess, women, poetry, eloquence, music, and all such fiddle-faddle. What is the use of mediocrity in these matters?

_I._--Little enough, I agree. But the thing is that there must be a great number of men at work, for us to make sure of the man of genius: he is one out of a mult.i.tude. But let that pa.s.s. 'Tis an age since I have seen you. Though I do not often think about you when you are out of sight, yet it is always a pleasure to me to meet you. What have you been about?

_He._--What you, I, and everybody else are about--some good, some bad, and nothing at all. Then, I have been hungry, and I have eaten when opportunity offered; after eating, I have been thirsty, and now and then have had something to drink. Besides that, my beard grew, and as it grew I had it shaved.

_I._--There you were wrong; it is the only thing wanting to make a sage of you.

_He._--Ay, ay; I have a wide and furrowed brow, a glowing eye, a firm nose, broad cheeks, a black and bushy eyebrow, a clean cut mouth, a square jaw. Cover this enormous chin with amplitude of beard, and I warrant you it would look vastly well in marble or in bronze.

_I._--By the side of a Caesar, a Marcus Aurelius, a Socrates.