Old and New Paris: Its History, Its People, and Its Places, v. 2

The Rue de Grenelle, which runs parallel to the old Rue St. – Dominique, is remarkable for a sculptural masterpiece – the fountain designed by Edmé Bouchardon, who himself executed the whole of the figures and bas-reliefs. The central figure, representing the town of Paris, and the two figures to right and left of it, symbolising the Seine and the Marne, are exquisite. Between the columns and beneath the pediment is a long Latin inscription, addressed by the Provost of the merchants of Paris to the glory of Louis XV., “the father and delight of his people, who, without shedding blood, has extended the frontiers of France.”

On the left, from No. 73 to No. 85, there is a whole series of remarkable houses, each associated with some person of distinction. At No. 73 died, in 1856, Viscount d’Arlincourt, once a popular novelist, now absolutely forgotten. His family was of ancient origin, and his father, a Farmer General, was guillotined during the Reign of Terror. Young D’Arlincourt became one of Napoleon’s chamberlains, and afterwards held some post in connection with the Council of State. At the Restoration he wished to attach himself to the service of the Court, but he was not successful, and returning to his castle in Normandy, gave himself up entirely to literature, in which, under the Empire, he gained some reputation. In the year 1825 he gave an entertainment in honour of the Duchess of Berry, which became celebrated, and was made the subject of elaborate descriptions in the newspapers. Running through the viscount’s estate was a winding stream, on which a bark had been prepared for the reception of the duchess, which was attended by the ladies of the neighbourhood costumed as shepherdesses. The young people of the surrounding villages, in arcadian attire, towed the boat with chains of flowers towards a Greek temple, where ballads of a chivalric kind were sung in praise of the honoured guests. White flags embroidered with fleurs de lys were waved in the air; and in the evening, after a sumptuous banquet, there were illuminations and a grand ballet. More than a thousand persons took part in these operatic scenes, which were marked by the same theatrical taste that distinguishes the viscount’s romances. He had begun, under the Empire, an epic poem, called “The Caroleid,” on the subject of Charlemagne, in which, beneath the features of Carolus Magnus, the physiognomy of Napoleon could be recognised. These passages were, however, marked out when, under the Restoration, the viscount published the complete work. The most successful of all M. d’Arlincourt’s books was “Le Solitaire,” which when it first appeared went through a number of editions, and was translated into many languages. It may be added that Bellini’s last opera, I Puritani, was based on a novel by M. d’Arlincourt, called “Cavaliers and Roundheads.”

At No. 75 Talleyrand resided as Minister of Foreign Affairs under the Directory. Before entering political life, Charles Maurice de Talleyrand-Perigord studied theology and took holy orders. His family would have placed him in the army, but for an accident of rather a frightful kind, which happened to him in his childhood. His nurse had put him down in a field, while she walked away in conversation with her lover, and during her absence the child under her care was attacked by a pig, which bit away part of one of the calves and of one of the feet of the future diplomatist. At the age of twenty-one young Talleyrand was named Abbé of St. – Denis in the diocese of Rheims. He led the dissipated life common among the young abbés of his day; but he cultivated the society of intellectual men, and was on friendly terms with Mirabeau, Buffon, and Voltaire. In 1780 he was appointed Agent-General of the French clergy: a lucrative post which placed him in relations with the Minister, M. de Calonne, from whom he acquired ideas on the subject of finance which enabled him to repair his shattered fortune. Leading at the same time a life of pleasure and of affairs, Talleyrand did not remain insensible to the changes that were taking place around him; and in a letter addressed to his friend, Choiseul Gouffier, ambassador at Constantinople, he showed himself an intelligent advocate of political reform. A separate administration for the provinces – provincial self-government, in fact – was one of the remedies he proposed. He declared war against all privileges, and ended his letter by observing that “at last the people must count for something.” In 1788, the year before the Revolution, Talleyrand was made Bishop of Autun, with an income of 80,000 francs. A member of the Assembly of Notables in the month of November in this year, he showed himself one of the warmest advocates of the new ideas, and became at this time the friend of Necker. The clergy of his diocese sent Talleyrand as deputy to the States-General of 1789. Here he ranged himself on the popular side, and voted for the union of the two privileged orders (nobility and clergy) with the Tiers États. He voted, too, for the suppression of tithes, and for the constitution of an executive with responsible ministers.

At the great Federation Festival in the Champs de Mars, it was Talleyrand who celebrated mass on the altar of the country, and a few months afterwards he gave up the bishopric of Autun. For supporting the civil constitution of the clergy he drew upon himself a decree of excommunication. In 1791 Talleyrand undertook his first diplomatic mission, being sent to London in order, if possible, to obtain a declaration of neutrality from England. In this he was unsuccessful. The atmosphere of London, however, suited him better than that of Paris, and Talleyrand kept away from France until after the Reign of Terror. From England he had passed to the United States. But on the formation of the Directory he thought the time had come for him to go back to France; and though his name had been placed on the list of émigrés, he had no trouble in obtaining permission to return. He now established friendly relations with Barras, with Chénier, and with Mme. de Stael, and, in spite of some opposition from the austere Carnot, who disliked Talleyrand’s levity, he was appointed Minister of Foreign Affairs, or “director of external relations.” He at once recognised the genius of the young chief who, as General Bonaparte, had already made himself a great name; and Talleyrand’s appointment as Foreign Minister was renewed when Napoleon became First Consul. He foresaw the establishment of the Empire, and encouraged Napoleon in that direction. He had a serious misunderstanding with the emperor in regard to the execution of the Duke d’Enghien, which Talleyrand strongly condemned, though, according to Napoleon, it was he who first suggested it.

Talleyrand had more than one difference of opinion with Napoleon, and on a certain occasion the emperor, half familiarly, half contemptuously, pulled him by the ear. “What a pity,” exclaimed Talleyrand, “that so great a man should be so ill-bred!” More than once Talleyrand was dismissed from Napoleon’s service; but in moments of difficulty it was found necessary to recall him. Finally, however, on Napoleon’s fall, he got the Emperor of Russia to declare that he would treat neither with Napoleon nor with any member of his family. Talleyrand used all his influence, moreover, with the Senate to procure its acceptance of the Bourbons, sure by this means to secure the favour of Louis XVIII. “Il n’y a rien de changé: il n’y a qu’un Français de plus” – was the phrase which Talleyrand at this time put into the mouth of the king’s brother, Count d’Artois, who, after a time, believed that he had really uttered it. The restored monarchy, however, gave the Ministry of Foreign Affairs to the Duc de Richelieu, Talleyrand receiving an office he had before held under Napoleon, that of Grand Chamberlain, with a salary of 100,000 francs.

When the Revolution of 1830 broke out, the Duke of Orleans, afterwards Louis Philippe, consulted Talleyrand as to whether, should he accept the throne, the European powers would be likely to recognise him. Talleyrand wrote to the Duke of Wellington, at that time Prime Minister, and, finding that England would make no objection, took it for granted that there would be no trouble with Russia, while it was comparatively unimportant what views the other governments might take. A month afterwards he started for London, where he had been appointed ambassador, and where he laid the foundation of that entente cordiale (the expression was Guizot’s) which has secured to both countries a long period of peace.

In 1834 Talleyrand, now in his eighty-first year, resigned his embassy and returned to Paris, where, no longer taking part in public affairs, he died four years afterwards. “Talleyrand spoke little,” says Capefigue, “but with exquisite delicacy said all that it was necessary to say with precision and politeness. He defined a situation by a word; terminated a discussion by a phrase. He had seen so many events, so many men, and so many passions, that no small thing could excite him. He could meet anger, bursts of temper, with the most impassible countenance. To a reproach he would reply by some charming mot. Thus, when Napoleon said to him abruptly one day: “They say you are very rich, M. de Talleyrand; you have made lucky speculations on the stock exchange.” “Yes,” was his answer, “I bought into the funds on the eve of the 18th Brumaire” – the day on which Napoleon made his celebrated coup d’état.

Many witticisms have of course been attributed to Talleyrand which he never uttered, and many more, which he did utter, but which were not absolutely original. According to M. Edouard Fournier he was a constant student of a collection of jests entitled, with curious irony, “L’Improvisateur Français.” All necessary deductions, however, having been made, the fact remains that this statesman was very witty, and with a wit characteristically his own. “Language was given to man in order to conceal his thoughts” is, perhaps, the most famous of his sallies. When someone said in his presence that M. Thiers was a “parvenu,” “not parvenu, but arrivé,” he remarked.

Besides being witty himself, he was according to M. Louis Blanc, the cause at least on one occasion of wit in another. When Talleyrand was dying, says the author of “The History of Ten Years,” King Louis Philippe went to see him. “Je souffre les tourments d’enfer,” complained Talleyrand. “Déjà?” the king is reported to have muttered. This story, however, was at the time of M. Louis Blanc’s writing at least two or three centuries old, and there is no reason for supposing that either Talleyrand or the king uttered the words attributed to them by this always interesting but generally inaccurate historian.

As a rule Talleyrand’s witticisms were marked by politeness. But he could say severe things; and once when a lady, who suffered from defective vision, seemed by her mode of inquiry after his health to be hinting at his lameness, he replied to her “Comment allez vous?” “Comme vous voyez, Madame.” His “Surtout pas de zèle” is well known; also his amusing if cynical caution on the subject of spontaneity: “Beware of first impulses: they are nearly always generous.”

CHAPTER XXXIII.

THE RUE TARANNE AND DIDEROT

Diderot’s Early Life in Paris – His Love Affairs – Imprisonment in the Château de Vincennes – Diderot and Catherine II. of Russia – His Death

AN interesting book has been published, under the title of “Paris Démoli,” on the churches, houses, and buildings of various kinds which were pulled down during the work of reconstruction pursued so vigorously during recent years, and especially under the Second Empire. To build the Rue de Rennés, which joins the Place Saint-Germain-des-Prés to the terminus of the Left-Bank Western Railway on the Boulevard Montparnasse, it was necessary to pull down the two first houses in the Rue Taranne, numbered 1 and 2. No. 2, whose side windows look out upon the Rue Saint-Benoit, afforded for many years an abode, on the fifth floor, just beneath the roof, to Diderot, who, however, died, not here, but in the Rue Richelieu immediately after his return from a visit to the Empress Catherine.

Fitted neither by birth nor breeding for the atmosphere of courts, Diderot received, nevertheless, from the Russian empress the greatest marks of favour. In Russia Catherine could scarcely govern otherwise than despotically, though she once summoned a parliament whose members were entrusted with legislative functions; and it was perhaps not altogether her fault that nothing came of their labours. Personally, however, she had not the despotic manners by which the intercourse of Frederick the Great with his inferiors was so often marked. Of a more accommodating disposition than Diderot, Voltaire was able for a considerable time to live peacefully with the Prussian king, though when at last the inevitable quarrel came, he did not scruple to criticise and satirise the sovereign whom, through a long course of years, he had persistently flattered.

Son of a blacksmith and cutler at Langres, Diderot entered at an early age the college of Harcourt, directed by the Jesuits. But showing no aptitude for the theological career, he was placed with a lawyer, at whose office he occupied himself exclusively with the study of literature, philosophy, and mathematics. After a time the chief of the office remonstrated with him, and asked him how he expected to live. “I am fond of study,” he replied, “I can exist on very little, I am perfectly happy; why, then, should I trouble myself about a regular profession?” On being informed of these views Diderot’s father began by stopping his son’s allowance. Then Diderot gave lessons, but not, it would seem, on very remunerative principles; for if the pupil pleased him he was ready to go on teaching him all day, whereas, in the contrary case, he did not give a second lesson. He accepted payment in the form of books, clothes, or anything else which, in the absence of money, the pupil could offer. After a time he was engaged in a private family, where for three months he taught incessantly, walking out with his pupils, taking all his meals with them, and not leaving them for a moment. He disliked, however, living in another person’s house, and retired after three months to his own garret. He was now in the direst poverty. He was often without food, and one Shrove Tuesday, in 1741 (he was then twenty-eight years of age), he returned home in a fainting condition from having eaten nothing all day. His landlady, seeing his enfeebled state, gave him some toast steeped in wine; “and I then swore,” said Diderot afterwards to his daughter, “that, if ever I possessed anything, I would not, so long as I lived, refuse help to a fellow creature who might find himself in a similar position.” On the whole, however, apart from occasional bad days, Diderot led a lively existence. He could write in any style, and was ready to execute any kind of literary work. He even composed sermons. He wrote six for a missionary, who paid him 300 crowns (about £36) for the half-dozen. This he afterwards declared to be one of the best strokes of business he had ever done. From time to time he wrote to his father, who did not answer him. His mother, however, sent him, from time to time, a portion of her savings by a faithful servant who, without saying anything about it, added to the amount some savings of her own. On these occasions the poor woman had to make a journey on foot of some 300 miles, 150 each way. In spite of this assistance Diderot was often in distress. It may be, as Heine somewhere suggests, that writers and artists, like medlars, ripen best on straw. It is certain, in any case, that the talent and courage of Diderot developed in spite, if not in consequence, of his poverty. His energy grew in proportion as he exercised his power of resistance.

Unable to be much poorer than he actually was, Diderot now resolved to get married. He heard one morning that two ladies had come to live in the same house as himself. One was Mme. Champion, widow of a man who had ruined himself and his family by his mania for speculation; the other her daughter, Mlle. Annette Champion, a tall, handsome, well-mannered girl. They had their own furniture, had saved a little money, and were trying to support themselves by needlework. Diderot wished to be introduced to them. “They will decline to make your acquaintance,” was his landlady’s reply. He determined to order some shirts; by one means or another he had resolved to make their acquaintance. On seeing the daughter he fell in love with her, and soon afterwards proposed to marry her. “You wish to get married?” said Mme. Champion; “and upon what? You have no profession, no property, nothing whatever except a tongue of gold, with which you have managed to turn my daughter’s head.” The girl’s mother, however, gave her consent, and Diderot had next to obtain the consent of his own father. Old Diderot, however, treated his son as a madman, and not only would not hear of the marriage, but threatened to curse him if he persisted in his intentions. Troubled on all sides, Diderot now fell ill, and the illness sealed his fate. He was waited upon and nursed by his two kind-hearted neighbours. On his recovery he was profuse in his expressions of gratitude towards the mother; nor did this prevent him from marrying the daughter in secret.

The young woman whom he now made his wife was more remarkable for good nature than for intelligence. The strangest stories are told about her want of brains. Thus, on one occasion, when a publisher had in her presence purchased a manuscript from Diderot for 100 crowns, she expressed her astonishment at his taking so much money for a few scraps of paper, and urged him to return the sum. About a year later Diderot, finding that injurious stories had been told to his family concerning his wife, sent her without invitation on a visit to his father, who received her with kindness, and kept her in his house for three months. Meanwhile Diderot made the acquaintance of a Mme. de Pinsieux, who, unlike the wife, was more remarkable for intellectual than for moral qualities. She was extravagant in her tastes, and to gratify them Diderot plied his pen with ceaseless activity.

To furnish her with money, literary spendthrift that he was, he wrote books of the most varied kinds, from “Pensées Philosophiques,” one of his most admirable works, to “Les Bijoux Indiscrets,” one of the most objectionable. No one complained of the licentious tale. But the philosophical work, a pamphlet of some sixty pages, full of profound truths, expressed with vivacity and originality, was first attributed to Voltaire, and next burnt by the common hangman. In his “Letter on the Blind,” Diderot gave further offence, and this time he was imprisoned in the castle of Vincennes. Everyone thought that the materialism professed by Diderot in his essay was the cause of his arrest; which, however, was due to something quite different. His “Lettre sur les Aveugles” had been written on the occasion of an operation for cataract performed by Réaumur on a patient who had been blind from birth. Diderot had wished to study the first sensations produced upon the blind man by the effect of light; but the famous operator would admit no one except a lady of fashion, Mme. Dupré de Saint-Maur; and at the beginning of his letter Diderot complained of the man of science who had preferred to have his experiment witnessed by two beautiful eyes rather than by men capable of appreciating it. Mme. Dupré de Saint-Maur is said to have had considerable influence with M. d’Argençon, the Minister of Police; and without judgment or accusation Diderot was arrested on the 24th of July, 1749, and taken to the Château of Vincennes. Thus religion was avenged, and Mme. Dupré de Saint-Maur also.

That Diderot’s arrest was due in a great measure to the general contents of his book, and not merely to his by no means uncomplimentary mention of Mme. Dupré de Saint-Maur, seems proved by the fact that after imprisoning him the police visited Diderot’s house and made a search for his manuscripts. The unhappy author remained for twenty-eight days in secret confinement. At the end of that time he wrote to D’Argençon begging the minister to liberate him from a captivity “in which he might make him die but could not make him live.” He was now transferred from the castle-dungeon to the castle itself, where his wife and several of his friends were allowed to visit him, among others Jean Jacques Rousseau, with whom for some time past he had been on intimate terms.

In the eighth book of his “Confessions” Rousseau relates how a visit he made to the prisoner of Vincennes marked an epoch in his life. The Academy of Dijon had just proposed the following subject for a prize essay: – “Has the revival of Arts and Letters contributed to the purification of manners?” It was during his visits to Diderot in the Château that Rousseau claims not only to have conceived the idea of treating the question proposed, but also to have written the greatest part of the essay which was to cause such a sensation in the world. Diderot, however, gave a very different account of the matter to his friend Marmontel. “I was prisoner at Vincennes,” he said, “where Rousseau came to see me. He had made me his Aristarchus, as he himself declared. One day, when we were walking together, he told me that the Academy of Dijon had just proposed an interesting question, and that he wished to treat it. The question was ‘Has the revival of arts and letters contributed to the perfection of morals?’ ‘Which side shall you take?’ I said to him. ‘The affirmative,’ he replied. ‘That is the pons asinorum,’ I said. ‘All the mediocre people will take that view, and you can only support it by commonplace ideas; whereas the contrary side offers to philosophy and eloquence a new and fertile field.’ ‘You are right,’ he answered, after a moment’s reflection. ‘I will follow your advice.’” Diderot himself wrote on this very subject: “When the programme of the Academy of Dijon appeared he came to consult me as to which side he should take. ‘Take the side,’ I said to him, ‘that no one else will take.’”

It was, in any case, Rousseau who wrote the essay, author though Diderot may have been of its paradoxical character. As an example of the laxity, as well as the severity of the period, it may be mentioned that when Diderot had once been set free from the dungeon, he was allowed, in his more commodious place of residence, to receive not only his wife and friends, but also Mme. de Pinsieux, to whom he was still attached. One day, when she was visiting him, he was struck by the brilliancy of her attire. She accounted for the elaborateness of her toilette by saying that she was going to an entertainment at Champigny. “Was she going alone?” he asked. “Quite alone.” “Your word of honour?” “I give it you.” Diderot did not quite believe in the lady’s assurances, and soon after her departure he climbed over the wall of the park, hurried to Champigny, and there saw Mme. de Pinsieux with some admirer. He went back, scaled the wall a second time, and became once more a captive, but with a heart set free. “He broke for ever,” says an indignant moralist, “with his unworthy mistress.”

Diderot remained three years at Vincennes. He quitted his prison in 1734, and now conceived the plan of the “Encyclopædia,” a magnificent literary and scientific monument, which alone would justify the reputation he enjoys. It occupied him, without absorbing the whole of his time, for more than thirty years; and there was certainly no other man who could have brought to the work such wide knowledge, such energy of style, and such prodigious application. He had undertaken the articles on historical, philosophical, and scientific subjects, while he was, at the same time, in association with D’Alembert, to go over the work of all the contributors. As regards many of the subjects Diderot had to study them as he went on; which his marvellous intuition enabled him to do with the best effect. “Diderot,” said Grimm, “has naturally the most encyclopædic head that ever existed.” “His genius, in its sphere of activity, includes everything,” said Voltaire. “He passes from the heights of metaphysics to the frame of a weaver, and thence to the drama.” “Centuries after the time of his existence,” wrote Rousseau, in his “Confessions,” when he had quarrelled with him, “this universal head will be looked upon as we now look upon the head of Plato or Aristotle.”

Apart from his legitimate work Diderot had to cope with opposition and persecution of all kinds. The Jesuits had proposed their co-operation for the theological articles of the “Encyclopædia,” and Diderot had refused their offer equally with a similar one made by the Jansenists. The work was forthwith denounced as irreligious; and with such contributors as Diderot and Voltaire it could scarcely, indeed, have been otherwise, though it was not the direct object of the writers to make war upon Faith. Among the many celebrated authors who furnished articles to the “Encyclopædia” Rousseau may in particular be mentioned. But like most of the contributors he wrote only for a time, and chiefly on musical subjects. D’Alembert, Voltaire, Rousseau, all fell off; Rousseau because something had offended him, Voltaire to write his own philosophical dictionary, D’Alembert because he had grown tired of the work. “I am worn out with the vexations of all kinds brought upon us by this work,” wrote D’Alembert to Voltaire in 1758. At one time its publication was forbidden, when Catherine II. offered to continue it in Russia. The volumes were, curiously enough, thrown into the Bastille; which, since they could be taken out again, was at least better than burning them at the hands of the common hangman.