Diderot and the Encyclopaedists Volume I Part 9

_Why Women write good Letters_.--"She writes admirably, really admirably. That is because good style is in the heart; and that is why so many women talk and write like angels without ever having learnt either to talk or to write, and why so many pedants will both talk and write ill all the days of their life, though they were never weary of studying,--only without learning."[216]

"A little adventure has just happened here that proves that all our fine sermons on intolerance have as yet produced but poor fruit. A young man of respectable birth, some say apprentice to an apothecary, others to a grocer, took it into his head to go through a course of chemistry; his master consented, on condition that he should pay for board; the lad agreed. At the end of the quarter the master demanded the money, and it was paid. Soon after, another demand from the master; the apprentice replied that he barely owed a single quarter. The master denied that the first quarter had been paid. The affair was taken into court. The master is put on his oath, and swears. He had no sooner perjured himself than the apprentice produced his receipt, and the master was straightway fined and disgraced. He was a scoundrel who deserved it, but the apprentice was a rash fellow, whose victory was bought at a price dearer than life. He had received, in payment or otherwise, from some colporteur, two copies of _Christianity Unveiled_, and one of them he had sold to his master. The master informs against him. The colporteur, his wife, and his apprentice, are all three arrested, and they have just been pilloried, whipped, and branded, and the apprentice condemned to nine years of the galleys, the colporteur to five years, and the woman to the hospital for life.... Do you see the meaning of this judgment? A colporteur brings me a prohibited book. If I buy more than one copy, I am declared to be encouraging unlawful trading, and exposed to a frightful prosecution. You have read the _Man with Forty Crowns_,[217]

and will hardly be able to guess why it is placed under the ban in the judgment I am telling you of. It is in consequence of the profound resentment that our lords and masters feel about a certain article, _Tyrant_, in the _Philosophical Dictionary_. They will never forgive Voltaire for saying that it was better to have to do with a single wild beast, which one could avoid, than with a band of little subaltern tigers who are incessantly getting between your legs.... To return to those two unfortunate wretches whom they have condemned to the galleys.

When they come out, what will become of them? There will be nothing left for them to do, save to turn highway robbers. The ignominious penalties, which take away all resource from a man, are worse than the capital punishment that takes away his life."[218]

_Method and Genius: an Apologue._--"There was a question between Grimm and M. Le Roy of creative genius and co-ordinating method. Grimm detests method; according to him, it is the pedantry of letters. Those who can only arrange, would do as well to remain idle; those who can only get instruction from what has been arranged, would do as well to remain ignorant. What necessity is there for so many people knowing anything else besides their trade? They said a great many things that I don't report to you, and they would be saying things still, if the Abbe Galiani had not interrupted them:

'My friends, I remember a fable: pray listen to it. One day, in the depths of a forest, a dispute arose between a Nightingale and a Cuckoo.

Each prizes its own gift. What bird, said the Cuckoo, has a song so easy, so simple, so natural, so measured, as mine?

What bird, said the Nightingale, has a song sweeter, more varied, more brilliant, more touching, than mine?

_The Cuckoo:_ I say few things, but they are things of weight, of order, and people retain them.

_The Nightingale:_ I love to use my voice, but I am always fresh, and I never weary. I enchant the woods; the Cuckoo makes them dismal. He is so attached to the lessons of his mother, that he would not dare to venture a single note that he had not taken from her. Now for me, I recognise no master. I laugh at rules. What comparison between his pedantic method and my glorious bursts?

The Cuckoo tried several times to interrupt the Nightingale. But nightingales always go on singing, and never listen; that is rather their weakness. Ours, carried away by his ideas, followed them with rapidity, without paying the least attention to the answers of his rival.

So after some talk and counter-talk, they agreed to refer their quarrel to the judgment of a third animal. But where were they to find this third, equally competent and impartial? It is not so easy to find a good judge. They sought on every side. As they crossed a meadow, they spied an a.s.s, one of the gravest and most solemn that ever was seen. Since the creation of the world, no a.s.s had ever had such long ears. 'Ah,' said the Cuckoo, 'our luck is excellent; our quarrel is a matter of ears: here is our judge. G.o.d Almighty made him for the very purpose!'

The a.s.s went on browsing. He little thought that one day he would have to decide a question of music. But Providence amuses itself with this and many another thing. Our two birds bow very low, compliment him upon his gravity and his judgment, explain the subject of their dispute, and beseech him, with all deference, to listen to their case and decide.

But the a.s.s, hardly turning his heavy head and without losing a single toothsome blade, makes them a sign with his ears that he is hungry, and that he does not hold his court to-day. The birds persist; the a.s.s goes on browsing. At last his hunger was appeased. There were some trees planted by the edge of the meadow. 'Now, if you like,' said he, 'you go there, I will follow; you shall sing, I will digest; I will listen, and I'll give you my opinion.'

The birds instantly fly away, and perch on branches. The a.s.s follows them with the air and the step of a chief justice crossing Westminster Hall: he stretches himself flat on the ground, and says, 'Begin, the court listens.'

Says the Cuckoo: 'My lord, there is not a word to lose. I beg of you to seize carefully the character of my singing; above all things, deign, my lord, to mark its artifice and its method.' Then filling its throat, and flapping its wings at each note, it sang out, 'Coucou, coucou, coucou, coucou, coucou, coucou.' And after having combined this in every possible way, it fell silent.

The Nightingale, without any prelude, pours forth his voice at once, launches into the most daring modulations, pursues the freshest and most delicate melodies, cadences, pauses, and trills; now you heard the notes murmuring at the bottom of its throat, like the ripple of the brook as it loses itself among the pebbles; now you heard them rising and gradually swelling and filling the air, and lingering long-drawn in the skies. It was tender, glad, brilliant, pathetic; but his music was not made for everybody.

Carried away by enthusiasm, he would be singing still; but the a.s.s, who had already yawned more than once, stopped him, and said, 'I suspect that all you have been singing there is uncommonly fine, but I don't understand a word of it: it strikes me as bizarre, incoherent, and confused. It may be you are more scientific than your rival; but he is more methodic than you, and for my part, I'm for method.'

"And then the abbe, addressing M. Le Roy, and pointing to Grimm with his finger: 'There,' he said, 'is the nightingale, and you the cuckoo; and I am the a.s.s, who decide in your favour. Good-night.'

"The abbes stories are capital, but he acts in a way that makes them better still. You would have died with laughing to see him stretch his neck into the air, and imitate the fine note of the nightingale, then fill his throat, and take up the hoa.r.s.e tone for the cuckoo; and all that naturally, and without effort. He is pantomime from head to foot."[219]

_Conversation._--"'Tis a singular thing, conversation, especially when the company is tolerably large. Look at the roundabout circuits we took; the dreams of a patient in delirium are not more incongruous. Still, just as there is nothing absolutely unconnected in the head either of a man who dreams, or of a lunatic, so all hangs together in conversation; but it would often be extremely hard to find the imperceptible links that have brought so many disparate ideas together. A man lets fall a word which he detaches from what has gone before, and what has followed in his head; another does the same, and then let him catch the thread who can. A single physical quality may lead the mind that is engaged upon it to an infinity of different things. Take a colour--yellow, for instance; gold is yellow, silk is yellow, care is yellow, bile is yellow, straw is yellow; to how many other threads does not this thread answer? Madness, dreaming, the rambling of conversation, all consist in pa.s.sing from one object to another, through the medium of some common quality."[220]

_Annihilation._--"The conversation took a serious turn. They spoke of the horror that we all feel for annihilation.

"'Ah,' cried Father Hoop, 'be good enough to leave me out, if you please. I have been too uncomfortable the first time to have any wish to come back. If they would give me an immortality of bliss for a single day of purgatory, I would not take it. The best that can befall us is to cease to be.'

"This set me musing, and it seemed to me that so long as I was in good health I should agree with Father Hoop; but that, at the last instant, I should perhaps purchase the happiness of living again by a thousand, nay, ten thousand, years of h.e.l.l. Ah, my dear, if I thought that I should see you again, I should soon persuade myself of what a daughter once succeeded in persuading her father on his deathbed. He was an old usurer; a priest had sworn to him that he would be d.a.m.ned unless he made rest.i.tution. He resolved to comply, and calling his daughter to his bedside, said to her: 'My child, you thought I should leave you very rich, and so I should; but the man there insists that I shall burn in h.e.l.l-fire for ever, if I die without making rest.i.tution.' 'You are talking nonsense, father, with your rest.i.tution and your d.a.m.nation,' the daughter answered; 'with your character I you will not have been d.a.m.ned ten years, before you will be perfectly used to it.'

"This struck him as true, and he died without making rest.i.tution.

"And so behold us launched into a discussion on life and death, on the world and its alleged Creator.

"Some one remarked that whether there be a G.o.d or no, it is impossible to introduce that device either into nature or into a discussion without darkening it.

"Another said that if a single supposition explained all the phenomena, it would not follow from this that it is true; for who knows whether the general order only allows of one reason? What, then, must we think of a supposition which, so far from resolving the one difficulty for the sake of which people imagined it, only makes an infinity of others spring up from it?

"I believe, my dear, that our chat by the fireside still amuses you; so I go on.

"Among these difficulties is one that has been proposed ever since the world has been a world; 'tis that men suffer without having deserved suffering. There has been no answer to it yet. 'Tis the incompatibility of physical and moral evil with the nature of the Eternal Being. This is how the dilemma is put: it is either impotence or bad will; impotence, if he wished to hinder evil and could not; bad will, if he could have hindered it and did not will it. A child would understand that. It is this that has led people to imagine the fault of the first father of us all, original sin, future rewards and punishments, the incarnation, immortality, the two principles of the Manicheans, the Ormuzd and Ahriman of the Persians, the doctrine of emanations, the empire of light and darkness, metempsychosis, optimism, and other absurdities that have found credit among the different nations of the earth, where there is always to be found some hollow vision of a dream, by way of answer to a clear, precise, and definite fact.

"On such occasions what is the part of good sense? Why, the part that we took: whatever the optimists may say, we will reply to them that if the universe could not exist without sensible creatures, nor sensible creatures without pain, there was nothing to do but to leave chaos at peace. They had got on very well for a whole eternity without any such piece of folly.

"The world a piece of folly! Ah, my dear, a glorious folly for all that!

'Tis, according to some of the inhabitants of Malabar, one of the seventy-four comedies with which the Eternal amuses himself.

"Leibnitz, the founder of optimism, tells somewhere how there was in the Temple of Memphis a high pyramid of globes placed one above the others; how a priest, being asked by a traveller about this pyramid and its globes, made answer that these were all the possible worlds, and that the most perfect of them all was at the summit; how the traveller, curious to see this most perfect of all possible worlds, mounted to the top of the pyramid, and the first thing that caught his eyes, as they turned towards the globe at the summit, was Tarquin outraging Lucretia."[221]

Almost every letter reminds us that we are in the very height of the disputing, arguing, rationalistic century. Diderot delighted in this kind of argument, as Socrates or Dr. Johnson delighted in it. He was above all others the archetype and representative of the pa.s.sion for moralising, a.n.a.lysing, and philosophising which made the epoch what it was; but the rest of the world was all in the same vein. If he came to Paris in a coach from the country, he found a young lady in it, eager to demonstrate that serious pa.s.sions are nowadays merely ridiculous; that people only promise themselves pleasure, which they find or not, as the case may be; that thus they spare themselves all the broken oaths of old days. "I took the liberty of saying that I was still a man of those old days. '_So much the worse for you_,' she said, '_you either deceive or are deceived, and one is as bad as the other_.'"[222] If Grimm and Madame d'Epinay and he were together, they discussed ethics from morning to night; Diderot always on the side of the view that made most for the dignity and worth of human nature. Grimm is described on one of these occasions as having rather displeased Madame d'Epinay: "He was not sufficiently ready to disapprove the remark of a man of our acquaintance, who said that it was right to observe the most scrupulous probity with one's friends, but that it was mere dupery to treat other people better than they would treat us. We maintained, she and I, that it was right and necessary to be honest and good with all the world without distinction."[223]

Here is another picture of discussion, with an introduction that is thoroughly characteristic of Diderot's temper:

"This man looks at the human race only on its dark side. He does not believe in virtuous actions; he disparages them, and denies them. If he tells a story, it is always about something scandalous and abominable.

I have just told you of the two women of my acquaintance, of whom he took occasion to speak as ill as he could to Madame Le Gendre. They have their defects, no doubt; but they have also their good qualities. Why be silent about the good qualities, and only pick out the defects? There is in all that a kind of envy that wounds me--me who read men as I read authors, and who never burden my memory except with things that are good to know and good to imitate. The conversation between Suard and Madame Le Gendre had been very vivacious. They sought the reasons why persons of sensibility were so readily, so strongly, so deliciously moved at the story of a good action. Suard maintained that it was due to a sixth sense that nature had endowed us with, to judge the good and the beautiful. They pressed to know what I thought of it. I answered that this sixth sense was a chimaera; that all was the result of experience in us; that we learnt from our earliest infancy what it was in our instinct to hide or to show. When the motives of our actions, our judgments, our demonstrations, are present to us, we have what is called science; when they are not present to our memory, we have only what is called taste, instinct, and tact. The reasons for showing ourselves sensible to the recital of good actions are numberless: we reveal a quality that is worthy of infinite esteem; we promise to others our esteem, if ever they deserve it by any uncommon or worthy piece of conduct.... Independently of all these views of interest, we have a notion of order, and a taste for order, which we cannot resist, and which drags us along in spite of ourselves. Every fine action implies sacrifice; and it is impossible for us not to pay our homage to self-sacrifice"--and so forth.[224]

Alas, all these endless debates and dialogues lacked the inspiration and the charm with which the genius of a Plato could adorn the narrowest quibble between Socrates and a Sophist. "Diderot," said Mademoiselle de Lespina.s.se, "is an extraordinary man; he is out of his place in society; he was meant for the chief of a sect, a Greek philosopher, instructing youth. He pleases me greatly, but his manner does not touch my soul."[225] And we understand this. People disputed what virtue is, but the dispute failed in that undefined spirit which makes men love and adore virtue. Goodness is surrounded with no s.p.a.cious beauty, it is clothed with none of the high a.s.sociations of spontaneous piety. The discussion seems close, stifling, and airless. Yet ages of loftier speech and greater spirituality have not always been so favourable to the affections or to the attachments of life. In amiability that society has never been surpa.s.sed; in sincerity of mutual sympathy and kindliness of mutual regard. The common irregularity of morals was seen to be perfectly compatible not merely with a desire to please, but with an honest anxiety to serve.

Of the thorough excellence of Diderot's heart, of his friendliness and unwearied helpfulness, time would fail us to tell. Men's conceptions of friendship differ as widely as their conceptions of other things. Some look to friendship for absolute exemption from all criticism, and for a mutual admiration without limit or conditions. Others mistake it for the right of excessive criticism, in season and out of season.

Diderot was content to take friendship as the right, the duty, or the privilege of rendering services, without thought of requiring either them, or grat.i.tude for them, back in return. This we must confess to be rare. No man that ever lived showed more sterling interest in furthering the affairs of others around him. He seemed to admit every claim on his time, his purse, and his talents. A stranger called upon him one day, and begged Diderot to write for him a puffing advertis.e.m.e.nt of a new pomatum. Diderot with a laugh sat down and wrote what was wanted. The graver occasions of life found him no less ready. Damilaville lost one of his children, and his wife was inconsolable. It was Diderot who was summoned, and who cheerfully went for days together to soothe and divert her mind. For his correspondent and for us he makes the tedium of his story beautiful by recalling the fine saying of a grief-stricken woman in Metastasio, when they tried to console her by the example of Abraham, who was ready even to slay his son at the command of G.o.d: _Ah, G.o.d would never have given such an order to his mother!_

The abbe Le Monnier wrote the worst verses that ever were read, a play that was instantly d.a.m.ned, and a translation of Terence that came into the world dead. But bad writers are always the most shameless intruders on the time of good critics, and we find Diderot willingly spending hours over the abbe's handwriting, which was as wretched as what he wrote, and then spending hours more in offering critical observations on verses that were only fit to be thrown into the fire. The abbe, being absent from Paris and falling short of money, requested Diderot to sell for him his copy of the Encyclopaedia. "I have sold your Encyclopaedia,"

said Diderot, "but did not get so much as I expected, for the rumour spread abroad by those scoundrels of Swiss booksellers, that they were going to issue a revised edition, has done us some harm. Send for the nine hundred and fifty livres (about 40) that belong to you, and if that is not enough for your expenses, besides the drawer that holds your money is another that holds mine. I don't know how much there is, but I will count it all at your disposal."[226]

One Jodin, again, was a literary hack who had been employed on the Encyclopaedia. He died, leaving a foolish and extravagant widow, and a perverse and violent daughter. The latter went on to the stage, and Diderot took as much trouble in advising her, in seeking appointments for her, in executing her commissions, in investing her earnings, in dealing with her relatives, as if he had been her own father. If his counsels on her art are admirable, there is something that moves us with more than admiration in the good sense, the right feeling, the worthiness of his counsels on conduct. And Diderot did not merely moralise at large. All that he says is real, pointed, and apt for circ.u.mstance and person. The petulant damsel to whom they were addressed would not be likely to yawn over the sharp remonstrances, the vigorous plain speaking, the downright honesty and visible sincerity of his friendliness. It appears that she had sense enough not to be offended with the frankness of her father's old employer, for after he has plainly told her that she is violent, rude, vain, and not always too truthful, she still writes to him from Warsaw, from Dresden, from Bordeaux, praying him to procure a certain bracelet for her, to arrange her mother's affairs, to find a good investment for twelve thousand francs. When the mother was in the depths of indigence, Diderot insisted that she should take her meals at his own table. And all this for no other reason than that the troublesome pair had been thrown in his way by the chance of human circ.u.mstance, and needed help which he was able, not without sacrifice, to give. Mademoiselle Jodin was hardly worthy of so good a friend. Her parents were Protestants, and as she was a convert, she enjoyed a pension of some eight pounds a year. That did not prevent her from one day indulging in some too sprightly sallies, as the host was carried along the street. For this she was put into prison, and that is our last glimpse of the light creature.[227]

Men knew how to be as wrong-headed and as graceless as women. We have already mentioned the name of Landois in connection with Diderot's article on Liberty. Landois seems to have been a marvel of unreasonableness, but he was a needy man of letters, and that was enough to make Diderot ready to bear with him and to succour him. He wound up an epistle abounding, after the manner of the worthless failures of the world, in reproaches and grievances against his benefactor, with a cool request about a ma.n.u.script that was full of dangerous matter. "Why, that," replied Diderot, "is a work that might well be the ruin of me! And it is after you have on two separate occasions charged me with the most atrocious and deliberate offences towards you, that you now propose that I should revise and print your work! You know that I have a wife and child, that I am a marked man, that you are putting me into the cla.s.s of hardened offenders; never mind, you don't think of one of these things. You take me for an imbecile, or else you are one. But you are no imbecile.... I see through men's designs, and often enough I lend myself to them, without deigning to disabuse them as to the stupidity which they impute to me. It is enough if I perceive in their design some great service for them, and not an excess of inconvenience for myself. It is not I who am the fool, so often as people take me for one." Diderot then seems half to forget to whom he is writing and pours out what reads like a long soliloquy on morals, conduct, and the philosophy of life. He insists that man, with all his high-flying freedom of will, is but a little link in a great chain of events. He is a creature to be modified from without; hence the good effects of example, discourse, education, pleasures, pains, greatness, misery. Hence a sort of philosophy of commiseration, which attaches us strongly to the good, and irritates us no more against the bad than against a wind-storm that fills our eyes with dust. If you adopt such principles as these, they will reconcile you with others and yourself; you will neither praise nor blame yourself for what you are.

To reproach others with nothing, to repent yourself of nothing--these are the two first steps towards wisdom; this is the philosophy that reconciles us with the human race and with life.[228]

When he was in the very midst of all the toil and strife that the Encyclopaedia brought upon him, he could not refuse to spend three whole days in working like a galley-slave at an account of an important discovery that had been made by some worthy people with whom he was acquainted slightly. "But while I was busy about their affairs, my own are at a standstill. I write to you from Le Breton's, with a ma.s.s of uncorrected proofs before me, and the printers crying out for them.

Still Grimm must be right, when he says that time is not a thing of which we are free to dispose at our own fancy; that we owe it first and foremost to our friends, our relations, our daily duties; and that in the lavish profusion of our time on people who are indifferent, there is nothing less than vice."[229] Yet in spite of Grimm's most just remonstrance, the lavish profusion always went on as before.

There was one man, and only one man, for whose perverse and intractable spirit Diderot's most friendly patience, helpfulness, and devotion, were no match. I have already, in dealing with Rousseau,[230] said as much of the quarrel which he picked with Diderot as the matter requires, and it would be superfluous to go over the ground again from another side. Whether we listen to Rousseau's story or to Diderot's story, our judgment on what happened remains unchanged. We have already seen how warm and close an intimacy subsisted between them in the days when Diderot was a prisoner at Vincennes (1749). When Rousseau made up his mind to leave Paris and turn hermit (1756), there was a loud outcry from the social group at Holbach's. They said to him, in the least theological dialect of their day, what Sir Walter Scott had said to Ballantyne when Ballantyne thought of leaving Edinburgh, that, "when our Saviour himself was to be led into temptation, the first thing the Devil thought of was to get him into the wilderness." Diderot remonstrated rather more loudly than Rousseau's other friends, but there was no breach, and even no coolness. What sort of humours were bred by solitude in Rousseau's wayward mind we know, and the Confessions tell us how for a year and a half he was silently brooding over fancied slights and perhaps real pieces of heedlessness. Grimm, who was Diderot's closest friend next to Mademoiselle Voland, despised Rousseau, and Rousseau detested Grimm. "Grimm," he one day said to a disciple, "is the only man whom I have ever been able to hate." Madame d'Epinay was compelled to go to Geneva for her health, and Grimm easily persuaded Diderot that Rousseau was bound by all the ties of grat.i.tude to accompany his benefactress on the expedition. Diderot wrote to the hermit a very strong letter to this effect: it made Rousseau furious.

He declined the urgent counsel, he quarrelled outright and violently with Grimm, and after an angry and confusing interview with Diderot, all intercourse ceased with him also. "That man," wrote Diderot, on the evening of this, their last interview, "intrudes into my work; he fills me with trouble, and I feel as if I were haunted by a d.a.m.ned soul at my side. May I never see him more; he would make me believe in devils and h.e.l.l."[231] And writing afterwards to some friend at Geneva, he recalls the days when he used to pour out the talk of intimacy "with the man who has buried himself at the bottom of a wood, where his soul has been soured and his moral nature has been corrupted. Yet how I pity him!

Imagine that I used to love him, that I remember those old days of friendship, and that I see him now with crime on one side and remorse on the other, with deep waters in front of him. He will many a time be the torment of my thought; our common friends have judged between him and me; I have kept them all, and to him there remains not one."[232]

It was not in Diderot's nature to bear malice, and when eight years later Rousseau pa.s.sed through Paris on his ill-starred way to England and the Derbyshire hills, Diderot described the great pleasure that a visit from Rousseau would give to him. "Ah, I do well," he says, "not to let the access to my heart be too easy; when anybody has once found a place in it, he does not leave it without making a grievous rent; 'tis a wound that can never be thoroughly cauterised."[233]

It is needless to remind the neutral reader that Rousseau uses exactly the same kind of language about his heart. For this is the worst of sentimentalism, that it is so readily bent into a subst.i.tution of indulgence to oneself for upright and manly judgment about others. Still we may willingly grant that in the present rupture of a long friendship, it was not Diderot who was the real offender. _Too many honest people would be in the wrong_, he most truly said, _if Jean Jacques were in the right_.

Of Grimm, I have already said elsewhere as much as is needful to be said.[234] His judgment in matters of conduct and character was cool and rather hard, but it was generally sound. He had a keen eye for what was hollow in the pretensions of the society in which he lived. Above all, he had the keen eye of his countrymen for his own interest, and for the use which he could make of other people. The best thing that we know in his favour, is that he should have won the friendship of Diderot.

Diderot's attachment to Grimm seems like an exaggeration of the excesses of the epoch of sentimentalism in Germany.

He pines for a letter from him, as he pined for letters from Mademoiselle Voland. If Grimm had been absent for a few months, their meeting was like a scene in a melodrama. "With what ardour we enclasped one another. My heart was swimming. I could not speak a word, nor could he. We embraced without speaking, and I shed tears. We were not expecting him. We were all at dessert when he was announced, _'Here is M. Grimm.'_ '_M. Grimm_,' I exclaimed, with a loud cry; and starting up, I ran to him and fell on his neck. He sat down, and ate a poor meal, you may be sure. As for me, I could not open my lips either to eat or to speak. He was next to me, and I kept pressing his hand and gazing at him."[235] Mademoiselle Voland appears on some occasion to have compared Diderot with his friend. "No more comparison, I beseech you, my good friend, between Grimm and me. I console myself for his superiority by frankly recognising it. I am vain of the victory that I thus gain over my self-love, and you must not deprive me of that little advantage."[236] Grimm, however, knew better than Diderot how to unite German sentimentalism with a steady selfishness. "I have just received from Grimm," writes good-natured Diderot, "a note that wounds my too sensitive spirit. I had promised to write him a few lines on the exhibition of pictures in the Salon; he writes to me that if it is not ready to-morrow, it will be of no use. I will be revenged for this kind of hardness, and in a way that becomes me. I worked all day yesterday, and all day to-day. I shall pa.s.s the night at work, and all to-morrow, and at nine o'clock he shall receive a volume of ma.n.u.script."[237] We may doubt whether his German friend would feel the force of a rebuke so extremely convenient to himself.