LITMIR.BIZ

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for instance, might easily have spared money enough to save him from the harassing privations of Bohemian life in Paris. A less full-blooded and generous person than Diderot would have resented the stoutness of the old man's persistency. Diderot on the contrary felt and delighted to feel, that this conflict of wills was a mere accident which left undisturbed the reality of old love. "The first few years of my life in Paris," he once told an acquaintance, "had been rather irregular; my behaviour was enough to irritate my father, without there being any need to make it worse by exaggeration. Still calumny was not wanting. People told him—well what did they not tell him? An opportunity for going to see him presented itself. I did not give it two thoughts. I set out full of confidence in his goodness. I thought that he would see me, that I should throw myself into his arms, that we should both of us shed tears, and that all would be forgotten. I thought rightly."[7] We may be sure of a stoutness of native stuff in any stock where so much tenacity united with such fine confidence on one side, and such generous love on the other. It is a commonplace how much waste would be avoided in human life if men would more freely allow their vision to pierce in this way through the distorting veils of egoism, to the reality of sentiment and motive and relationship.

      Throughout his life Diderot was blessed with that divine gift of pity, which one that has it could hardly be willing to barter for the understanding of an Aristotle. Nor was it of the sentimental type proper for fine ladies. One of his friends had an aversion for women with child. "What monstrous sentiment!" Diderot wrote; "for my part, that condition has always touched me. I cannot see a woman of the common people so, without a tender commiseration."[8] And Diderot had delicacy and respect in his pity. He tells a story in one of his letters of a poor woman who had suffered some wrong from a priest; she had not money enough to resort to law, until a friend of Diderot took her part. The suit was gained; but when the moment came for execution, the priest had vanished with all his goods. The woman came to thank her protector, and to regret the loss he had suffered. "As she chatted, she pulled a shabby snuff-box out of her pocket, and gathered up with the tip of her finger what little snuff remained at the bottom: her benefactor says to her 'Ah, ah! you have no more snuff; give me your box, and I will fill it.' He took the box and put into it a couple of louis, which he covered up with snuff. Now there's an action thoroughly to my taste, and to yours too! Give, but, if you can, spare to the poor the shame of holding out a hand."[9] And the important thing, as we have said, is that Diderot was as good as his sentiment. Unlike most of the fine talkers of that day, to him these homely and considerate emotions were the most real part of life. Nobody in the world was ever more eager to give succour to others, nor more careless of his own ease.

      One singular story of Diderot's heedlessness about himself has often been told before, but we shall be none the worse in an egoistic world for hearing it told again. There came to him one morning a young man, bringing a manuscript in his hand. He begged Diderot to do him the favour of reading it, and to make any remarks he might think useful on the margin. Diderot found it to be a bitter satire upon his own person and writings. On the young man's return, Diderot asked him his grounds for making such an attack. "I am without bread," the satirist answered, "and I hoped you might perhaps give me a few crowns not to print it." Diderot at once forgot everything in pity for the starving scribbler. "I will tell you a way of making more than that by it. The brother of the Duke of Orleans is one of the pious, and he hates me. Dedicate your satire to him, get it bound with his arms on the cover; take it to him some fine morning, and you will certainly get assistance from him." "But I don't know the prince, and the dedicatory epistle embarrasses me." "Sit down," said Diderot, "and I will write one for you." The dedication was written, the author carried it to the prince, and received a handsome fee.[10]

      Marmontel assures us that never was Diderot seen to such advantage as when an author consulted him about a work. "You should have seen him," he says, "take hold of the subject, pierce to the bottom of it, and at a single glance discover of what riches and of what beauty it was susceptible. If he saw that the author missed the right track, instead of listening to the reading, he at once worked up in his head all that the author had left crude and imperfect. Was it a play, he threw new scenes into it, new incidents, new strokes of character; and thinking that he had actually heard all that he had dreamed, he extolled to the skies the work that had just been read to him, and in which, when it saw the light, we found hardly anything that he had quoted from it. … He who was one of the most enlightened men of the century, was also one of the most amiable; and in everything that touched moral goodness, when he spoke of it freely, I cannot express the charm of his eloquence. His whole soul was in his eyes and on his lips; never did a countenance better depict the goodness of the heart."[11] Morellet is equally loud in praise, not only of Diderot's conversation, its brilliance, its vivacity, its fertility, its suggestiveness, its sincerity, but also his facility and indulgence to all who sought him, and of the sympathetic readiness with which he gave the very best of himself to others.[12]

      It is needless to say that such a temper was constantly abused. Three-fourths of Diderot's life were reckoned by his family to have been given up to people who had need of his purse, his knowledge, or his good offices. His daughter compares his library to a shop crowded by a succession of customers, but the customers took whatever wares they sought, not by purchase, but by way of free gift. Luckily for Diderot, he was thus generous by temperament, and not because he expected gratitude. Any necessitous knave with the gift of tears and the mask of sensibility could dupe and prey upon him. In one case he had taken a great deal of trouble for one of these needy and importunate clients; had given him money and advice, and had devoted much time to serve him. At the end of their last interview Diderot escorts his departing friend to the head of the staircase. The grateful client then asks him whether he knows natural history. "Well, not much," Diderot replies; "I know an aloe from a lettuce, and a pigeon from a humming-bird." "Do you know about the Formica leo? No? Well, it is a little insect that is wonderfully industrious; it hollows out in the ground a hole shaped like a funnel, it covers the surface with a light fine sand, it attracts other insects, it takes them, it sucks them dry, and then it says to them, 'M. Diderot, I have the honour to wish you good day.'"[13]

      Yet insolence and ingratitude made no difference to Diderot. His ear always remained as open to every tale of distress, his sensibility always as quickly touched, his time, money, and service always as profusely bestowed. I know not whether to say that this was made more, or that it was made less, of a virtue by his excess of tolerance for social castaways and reprobates. Our rough mode of branding a man as bad revolted him. The common appetite for constituting ourselves public prosecutors for the universe, was to him one of the worst of human weaknesses. "You know," he used to say, "all the impetuosity of the passions; you have weighed all circumstance in your everlasting balance; you pass sentence on the goodness or the badness of creatures; you set up rewards and penalties among matters which have no proportion nor relation with one another. Are you sure that you have never committed wrong acts, for which you pardoned yourselves because their object was so slight, though at bottom they implied more wickedness than a crime prompted by misery or fury? Even magistrates, supported by experience, by the law, by conventions which force them sometimes to give judgment against the testimony of their own conscience, still tremble as they pronounce the doom of the accused. And since when has it been lawful for the same person to be at once judge and informer?"[14]

      Such reasoned leniency is the noblest of traits in a man. "I am more affected," he said, in words of which better men that Diderot might often be reminded, "by the charms of virtue than by the deformity of vice. I turn mildly away from the bad, and I fly to embrace the good. If there is in a work, in a character, in a painting, in a statue, a single fine bit, then on that my eyes fasten; I see only that: that is all I remember; the rest is as good as forgotten."[15]

      This is the secret of a rare and admirable temperament. It carried Diderot well through the trial and ordeal of the ragged apprenticeship of letters. What to other men comes by culture, came to him by inborn force and natural capaciousness. We do not know in what way Diderot trained and nourished his understanding. The annotations to his translation of Shaftesbury, as well as his earliest original pieces, show that he had read Montaigne and Pascal, and not only read but meditated on them with an independent mind. They show also that he had been impressed by the Civitas Dei of Augustine, and had at least dipped into Terence and Horace, Cicero and Tacitus. His subsequent writings prove that, like the other men of letters of his day, he found in our own literature

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